Proverbs 11:14,15

CRITICAL NOTES.—

Proverbs 11:14. Counsel, literally, “pilotage,” “steermanship.”

Proverbs 11:15. Suretyship, literally “striking hands.” See Notes and Illustration on chap. Proverbs 6:1. Stuart translates this verse, “An evil man showeth himself as evil when he giveth pledge to a stranger,” i.e., by hastily pledging himself and then not redeeming his pledge.

MAIN HOMILETICS OF Proverbs 11:14

HELMSMANSHIP

I. The many (the people) are dependent upon the few for guidance. The word counsel is literally “pilotage,” “helmsmanship.” The many passengers in the vessel are dependent upon the few who guide it. The dependence of the many upon the few for guidance runs through every phase of human life. The dependence of the children upon their natural head is but prophetic of all the periods of after life, which very much consists in the dependence of the many upon the few. The child’s life at home and at school is a preparation for the rough handling of circumstance in this matter in the time of manhood. Although the man’s ability to guide his own life is far greater than that of the child, yet his need of counsel and guidance has increased with his years and responsibilities. This need of guidance springs from men’s unequal gifts. The physical, mental, and moral inequalities of men create and supply the demand for leaders—for counsellors for the many. This inequality is an ordination of the Divine Ruler of the universe—God is the Author of the inequalities. In nature we see that the strong gives shelter to the weak. The mighty oak protects the tiny plant at its roots. Counsellors are the giant trees which give shelter by giving guidance to those who are in some respects inferior to them. Men may be born free, but they are nowhere born equal in mental and physical qualities. Hence some must counsel, others must be counselled. Guidance is felt to be a necessity, and men make a virtue of the necessity. The passengers on board a vessel submit to the direction of the pilot because they feel that their safety depends upon submission, and so do the members of a nation—the citizens of a city. They know from experience that the way out of a difficulty is not found by those who follow, but by those who lead—that if they would enjoy the advantages of civil peace and safety, they must submit to guidance and direction.

II. That “no counsel” in a nation will end in there being no nation to counsel. “Where there is no counsel the people fall.” The passengers in a ship who have no one to steer the vessel will soon cease to have need of a helmsman. So the nation which has no head—no government—will cease to be a nation. Its national existence will be ruined by the anarchy that must follow.

III. Many men to give counsel are as a rule better than one. When the sea is heavy and breakers are ahead, one man at the wheel of a vessel would not be able to hold her on her course, many hands at once must be at work—the united strength of the many is indispensable. “In the multitude” there is “safety.” So it is generally in the case of the ship of the State. As a rule, there is more wisdom and ability in the union of many men than in one—there is likewise less danger of despotic rule. But there have been many exceptions to this rule. Joseph knew how to provide for the safety of Egypt when all the rest of Pharaoh’s counsellors were at their wits’ end. Before the battle of Plassy—which laid the foundation of British rule in India—Clive called a council of war to decide whether or not the battle should be fought. The majority pronounced against fighting. But it is now generally allowed that if the advice of that council had been followed the British would have never been in possession of India. Clive decided to act in opposition to the opinion of the majority, and the day was won for England. (See Macaulay’s Essay on Lord Clive.) Sometimes in the multitude of counsellors there has been national ruin. “All the council” of the Jews sought to put Jesus to death (Matthew 26:59), and so brought about the destruction of their nation. But these are exceptions to a rule.

OUTLINES AND SUGGESTIVE COMMENTS

The case supposed, appears to be that of a self-willed, self-sufficient, headstrong ruler who glories in his power; who determines to wield the rod of that power in his own way, and who plays the hasty, jealous, resolute, sensitive and vindictive tyrant; who disdains to call in counsel, or who does it only for the pleasure of showing his superiority to it by setting it at nought. I conceive the phrase, “Where no counsel is,” to be intended to convey not a little of the character of him by whom it is declined or disregarded. We have an example of such a character in Solomon’s own successor Rehoboam. And yet, at the same time, in his case we are taught the necessity of understanding all such maxims as admitting of exceptions. Rehoboam did take counsel; and his counsellors were not few. Had they been fewer, there would in that instance been more safety. Had he stopped with the “old men who had stood before Solomon his father,” all would have been well.… How much better would it have been for Ahab, had he taken for his sole counsellor Micaiah the son of Imlah than it was when he preferred the four hundred prophets of Baal! The maxim, therefore, is general. It affirms the danger of solitary self-sufficiency, and the safety of deliberate and, in proportion to the complexity and difficulty of each case, and the nature and amount of its consequences, of extensive and diversified consultation.—Wardlaw.

It is a penalty inflicted by God on a sinful state to give it princes void of counsel (Isaiah 3:4; chap. Proverbs 15:22).—Fausset.

Care seems to be taken after a proverb lauding silence, always to put in a eulogy of speech. (See chap. Proverbs 10:20.) Secrets are not to be hid until the whole community is one covered over wickedness. The same faithfulness that conceals a secret, intrudes counsel, and grasps control, and saves the people by that leadership that the pious alone are intended to achieve. The word counsel or “helmsmanship” is from a root meaning a cord; hence the tacking of the helm; and, now, that princely guidance, which piety in the world (though the world does not think so) does actually bestow. “Safety”—or “salvation.” The inspired sentence-maker is always managing what the music men would call a crescendo, for the second clause. The first clause speaks of the people as falling, the second as not only “not falling,” but, though fallen, as actually raised.—Miller.

Tyranny is better than anarchy. And yet “Woe also to thee, O land, whose king is a child”; that is, wilful and uncounsellable.… One special thing the primitive Christians prayed for the emperor was, that God would send him a faithful council.—Trapp.

It is not said that in the multitude of counsellors there is safety, but in the largeness or muchness of a counsellor, that is, such a counsellor as is furnished with a variety of counsels, and can look many ways for direction. For such a one is instead of many, nay, often far better; because he can sooner resolve what is best, than many will or can. And therefore, though it be good to have many, and when they agree perhaps to follow them, yet it may be better to have one of many counsels, on whom to rely.—Jermin.

Probably one is more struck, on reflection and in reading, with the exceptions to the rule, than with confirmatory examples of it, that in the multitude of counsellors there is safety.… A modern historian finds in the unlicensed discretion reposed by the Roman Senate in the general, the most efficient aid to the extent of Rome’s early conquests, and he points by way of contrast, to the modern republics of Italy, as denying themselves scope for larger conquests by their extreme jealousy of their commanders. Anarchy in Antwerp is the heading of one of Mr. Morley’s graphic pages, and a lively picture it offers us of the confusion that ensued when the hydra heads of the multitudinous government were laid together. In Drake’s expedition of 1595, there were too many in command; and after losing time in debate which Sir Francis, if alone, would have spent in action, they were obliged to give up the attempt on the Canaries, with some loss. The otherwise unaccountable action of De Witt in 1671 is explained at once when the anarchical constitution of the Dutch republic is remembered—its want of a central authority, and the fact that, to raise money or troops, the consent of a number of petty councils was necessary, in the multitude of whose counsellors was anything but safety. “In the multitude of counsellors there may be safety,” says Alison, “it is in general safety to the counsellors, not to the counselled.” The quality of the counsel, and the ability of the counsellors, are elements of main import in the maxim of the king.—Jacox.

For Homiletics on Proverbs 11:15, see on chap. Proverbs 5:1.

ILLUSTRATION OF Proverbs 11:15

The melancholy instances of ruin, in consequence of becoming surety for others, are exceedingly numerous in the East. Against this they have many proverbs and fearful examples; but nothing seems to impart wisdom. Nearly all the Government monopolies, both among native and European rulers, are let to the highest bidders, and as the whole of the money cannot be advanced till a part of the produce be sold, sureties have to be accountable for the amount. But as men generally enter into these speculations in order to better a reduced fortune, an extravagant price is often paid, and ruin is the consequence both to the principal and his surety. This practice of suretyship, however, is also common in the most trifling affairs of life. “Sign your name,” is a request preferred by every one who is desirous of obtaining additional security to a petty agreement. In every legal court or magistrate’s office may be seen, now and then, a trio entering, thus to become responsible for the engagements of the other. The cause of all this is probably the bad faith which prevails amongst the heathen.—Roberts.

OUTLINES AND SUGGESTIVE COMMENTS

The traffic of ancient times was small, in comparison with the vast system of exchange which now compasses the whole world like network; but the same vices that we lament marred it, and the same righteousness that we desiderate would have healed its ailments. Neither the law of gravitation nor the law of righteousness has changed since the times of Solomon; both are as powerful as they then were, and as pervasive.… In those primitive times, it seems, as in our own, some men desired to get faster forward in the world than their circumstances legitimately permitted. They will throw for a fortune at another’s risk.… The warning does not of course discourage considerate kindness in bearing a deserving man over temporary pressure.… The Bible permits and requires more of kindness to our brother than we have ever done him yet; but it does not allow us to do a certain substantial evil, for the sake of a distant, shadowy good.—Arnot.

The heart and mind of every one is a stranger to every one except to God alone. He therefore that is a surety for another, is surety for a stranger.—Jermin.

… be not surety, if thou be a father,

Love is a personal debt. I cannot give

My children’s right, nor ought he to take it: rather

Both friends should die, than hinder them to live.

Fathers first enter bonds to nature’s ends;

And are her sureties, ere they are a friend’s.

—Herbert.