Should a Christian co-sign on a loan?

It was the more notable that Jehovah should counsel His own, who might feel embarrassed by His command to love the neighbour as oneself. Instead of leaving it to human judgment or its conflict with amiable sentiment, He warns of the dangerous consequence in yielding to impulse. If the unwise step has been taken, it is right to acknowledge it, and wrong to break the words which have passed though to hurt. What then is becoming? "Go, humble thyself, and importune thy neighbour." This is painful, but wholesome. Jehovah will not fail to bless subjection to His word, and make a way of escape for both, though each may have to suffer for his own measure of fault in the transaction.

Does this word then absolutely prohibit such an act of kindness? It assuredly admonishes against the inconsiderate rashness which enters into such an engagement too often. If you are prepared before God to lose all that is at stake, and believe it His will, you are free. But apart even from the claims of nearer relationship, are you not a steward? Are you sure that the undertaking will bear the light? Is it for speculation? But supposing that your words have been spoken, and you wake up to see your folly, do not yield to pride or obstinacy, "deliver thyself"; and this, not by scolding your neighbour, but by confessing the simple truth of your own heedlessness. "Give not sleep to thine eyes nor slumber to thine eyelids" till this is done; He who thus directs can give efficacy to His word, which is as wise as ours may be foolish.

How necessary is this warning for believers, against becoming surety for one considered to be a friend. If I commit myself to be a surety for one's debts, I must be prepared to pay all those debts. I may think it is only a matter of time before I am repaid, but things do not always (or even often) turn out that way. Making pledges too is not a wise thing for a believer, for he shall be held to them even when realizing they are not at all appropriate (vv. 1-2). How much better it is never to make any pledges, but to be free to willingly give without conditions when the occasion for this arises.

if we have made a mistake that threatens to cause friction and hard feelings with another, then verses 3 to 5 provide wise advice for us. It may not be the easiest thing for us to humble ourselves before the friend we have offended, for we may think that he may be partly to blame, but if I have been to blame in anything, it is my own failure I should judge, If in true humility I apologize to him immediately after I have failed (not waiting for a later date), the results will always be for good. I shall deliver myself like a gazelle from the hand of the hunter, and like a bird from the snare of the fowler (v. 5). At least, this will take away the bad feelings between friends that might otherwise be only increased.

Man's capacity and resources are so limited, and the changes of human life so frequent and fast, that it would be hard to name a more dangerous error than a rash pledge or suretyship. Grace no doubt is free to lose indefinitely for another, but not thereby to dishonour the Lord by one's own debt, or to injure others, whether one's family or strangers. This were indeed to play the part of a senseless man, not of a brother born for adversity.

But to be surety for another is quite another thing from either giving or taking counsel. "It goes ill with him that is surety for a stranger; but he that hates suretyship is secure." Yet He who was best and wisest deigned to be surety for us where suffering followed to the uttermost; but as He knew beforehand, so He endured it all for us to God's glory. In our way and measure we too may incur the risk; but we should do it only where we are prepared to stand the forfeit, and can do it considerately and honourably. Otherwise it is right as well as safe to refuse. But speculation without or beyond means is wholly unjustifiable; it is not kindness, but rather dishonesty.

If we should desire to become surety for a stranger, we should be prepared to suffer the consequences. When the Lord Jesus became surety for us, He was fully prepared to bear all the consequences of our innumerable sins, and He did this perfectly. He had both ability and willingness for this. Even if we should be willing to be surety for another, do we have ability for it? Generally, the answer is no! (v. 15).

Verse 26 warns us, as Proverbs has done before, that we should not copy the example of those who shake hands, making a pledge to be surely for another's debts. If we want to help someone, we can give to them, if we have the wherewithal, without pledging anything. if one has uncertainly of being able to pay when his pledge becomes due, it is folly to make a pledge, and the creditor may not hesitate to take even your bed away! (v. 27).

To become surety for another is condemned in the Proverbs as being unwise: "he that hateth suretiship is sure." To be surety for a stranger is totally condemned. Prov. 6:1; Prov. 11:15; Prov. 17:18; Prov. 22:26. Many a Christian has suffered by being surety for a friend. It may be difficult to refuse, but it is unrighteousness unless the one who is surety can bear the loss if it should fall upon him.

"A man devoid of understanding shakes hands in a pledge, and becomes surety for his friend" (v. 18). By doing this, we do not know how badly we shall suffer through this indiscretion, for this involves making promises that we may find ourselves unable to keep. There is no reason for a believer to ever make such a pledge, though there are numerous organizations that use the method of urging people to make a pledge of a certain amount of money. If one wants to give to any project, let him do it without any pledge whatever.

If one realized the duty of having to pay, in any bargain that is made, or suretyship which one agrees to, there would be a serious consideration whether God approves and leads the way. But as drowning men catch at a straw for life, so the imprudent lose their own means, and then seek to draw to their help their trusting friends, even if these have little or nothing to spare. It is a trifle, say they, or a mere form without risk; for it is sure to answer. The sanguine and the improvident thus ensnare themselves into their own ruin. How homely and pungent the hint! If thou hast nothing to pay, why should he take away the bed from under thee?

So in helping God's saints who have got into actual debt through their folly, I believe the way is not to help them without sincere repentance on their part, and a resolve to walk in the ways of the word in regard to those things, which says, Owe no man anything, but to love one another. (Rom. 13:8.) If I help a saint, for instance, encouraging him thereby to set up in business without capital to carry it out; I am only encouraging him in a path of dishonour to the Lord, in which the Lord can by no means go with me. Under the government of God I believe the principle is true as set forth in Psalm 37:25: "I have been young and now am old, and yet saw I never the righteous forsaken nor his seed begging their bread." God has promised food and raiment to His children (Matt. 6:24-34), with the caution, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. The words, "Are ye not much better than the fowls? How much more shall he not clothe you, oh ye of little faith?" come in with unmistakable truth to faith wherever it is. Again, Your heavenly Father knoweth that ye have need of all these things. See also Luke 12:22-31. Again, Let your conversation be without covetousness, and be content with such things as you have, for He hath said, I will never leave thee nor forsake thee, so that we can boldly say, The Lord is my helper, I will not fear what man can do unto me. (Heb. 13:5-6.) All these sure promises ought to give confidence to the saints in the care of the Father, and prevent then from ever getting into debt, like other men. And indeed how can I give to others if I am in debt myself? I am then giving what is not my own, a terribly solemn thing when it is professedly done in the name of the Lord: I am taking what ought to be in another man's pocket, and giving it to the Lord. Is not this hypocrisy?