(References: Joshua 16:2; 2 Samuel 16:16-19; 2 Samuel 17:5-15; 1 Chronicles 27:33; 1 Kings 4:16.) Like Uriah and Ittai, he may have been of Gentile origin and a proselyte; was far advanced in life (ver. 33), "the king's friend" or confidential adviser, and doubtless, in disposition, more congenial with David than the cool and calculating Ahithophel. "In him David saw the first gleam of hope. For warlike purposes he was useless; but of political stratagem he was master. The moment before the tidings had come of the treason of Ahithophel. To frustrate his designs, he was sent back just in time to meet Absalom arriving from Hebron" (Stanley). Notice:

1. His opportune presence; in answer to prayer (ver. 31); at a time of need, when others were unfaithful, trouble oppressed, and danger threatened. A faithful friend is one of Heaven's best gifts. "When friends come to us just at the moment when we want them, and for a purpose which no one else could accomplish as well as they, and for a time which is precisely conterminous with our necessity, it is hard not to look on them as much sent from God as the angels who met Jacob at Mahanaim, or who stood by the open tomb to tell Mary of Christ" (Thorold, 'On the Use of Friends').

"When true friends meet in adverse hour,
Tis like a sunbeam through a shower;
The watery ray an instant seen,
The darkly closing clouds between."

(Sir W. Scott.) A faithful friend is the medicine of life (Ecclus. 6:16, 14). "The Lord has the hearts of all men in his hands, and if he be our Friend he will not let us want friends; yea, will make our most cruel enemies to be our friends" (Guild).

2. His genuine sympathy; voluntarily and appropriately expressed; and adapted to cheer and strengthen. "There are eight chief uses in the gift of friendship - viz. counsel, defence, appreciation, correction, society, intercession, aid, sympathy" (2 Samuel 7:1, 2; 1 Samuel 18:1-4).

3. His tested loyalty. Would he prove his fidelity, not by going into exile (ver. 21), but by returning to Jerusalem, professing allegiance to Absalom, endeavouring to frustrate the counsel of Ahithophel, and communicating secretly with David? "The boldness and originality of this step revealed the remarkable genius which, on former occasions, as in the contest with Goliath, had devised methods so original yet simple for the attainment of its object" (Blaikie). This deceptive policy is recorded, but not commended; it was not contrary to the ideas which prevailed among Eastern nations at the time on the subject of veracity; it has been since practised by Christian monarchs, statesmen, and warriors, toward their enemies, in perilous emergencies, as a justifiable stratagem; and often approved, like a skilful choice of weapons in conflict with an enemy, or like a clever move in a game of chess. It ought not, therefore, to be censured in David with undue severity; and "we must not think that the king's religion was a hypocrisy because it did not bear at once the fruit of the spotless honour and unswerving truth that mark the highest forms of Christian goodness" (Plumptre). But such duplicity cannot be justified on the ground of necessity; or that those against whom it is practised may have (like Absalom) "forfeited all the rights of society" (Delany); or that the end which is aimed at is good. In the light of revelation it must be condemned (Leviticus 19:11). "And in this respect we have (in David) a contrast with the Divine Antitype, the Son of David, who in all his sorrows and sufferings retained his holiness, purity, and truth unsullied and undefiled" (Wordsworth).

4. His ready service. (Ver. 37.) He at once complied with the wishes of the king, and evidently without any conception that what he was about to do was morally wrong. "We can hardly excuse his thrusting himself even upon a traitor's confidence in order to play the traitor; though the picture is characteristic of the East; and this is one of many drawbacks which remind us that the Bible embodies an experience and a tone of sentiment which are not always perfect models for the franker races of the West. At least let us remember, though a friend may ask many things of us, he should not ask us to sacrifice the truth and the right; for these are not ours to give him" (R. Williams).

5. His daring courage. Should his treachery be discovered, he might have to pay the penalty with his head.

6. His skilful and prompt activity. (2 Samuel 16:16; 2 Samuel 17:7, 15.)

7. His complete success. (2 Samuel 17:14.) "In justifying the ways of God to men, and admiring the issues of his will, we are in no case obliged to approve actions which have nothing but their success to commend them" (Kitto, 'Cyc.'). - D.

Contemplate the character of the king's friend. Like other models of friendship — John the Baptist, Jonathan, Ruth — he is conspicuous for sympathy and unselfishness. But there was a special feature in the story of Hushai which teaches us a great and important lesson. He was used as a counteracting influence among the king's enemies.

I. WHERE THEY MET. The top of Olivet, where David was worshipping. The use David made of his first halt. When we moan and lament, and go about seeking sympathy in our sorrows, we seldom get it. But God sends comfort to the trusting, accepting heart. Worship is the right way to receive chastisement. (Job 1:20; 2 Samuel 12:19, 20.) So angels came to Bethel and Mahanaim. (Genesis 31:54; Genesis 32:1, 2.) Horses and chariots of fire at Dothan (2 Kings 6:13-18.) Jonathan at Ziph. (1 Samuel 23:15; Acts 9:17,.) Angels in Gethsemane. When a soul in sorrow can worship there is no sting left. David might have been looking down on his forsaken capital now possessed by his enemies, but instead he looked up to his covenant God. What is the highest worship? Conformity to God's will, the worship of Jesus Himself. (Luke 22:42, 43.)

II. TRUE SYMPATHY FROM HUSHAI.

1. It goes to meet sorrow and suffering that it may bless and comfort. Apply this in two cases.(1) Our ordinary friends. Is not our love very often selfish? It does not go to meet, launch out, anticipate. A wholesome thing to ask ourselves, "Is anyone better or happier for me? Is Jesus more glorified to-day?"(2) In divine friendship. We too often shut our eyes to the sin and sorrow around us; afraid to look on it because we don't feel able to cope with it. Go to meet Jesus in it; He is the sorrow-bearer. Go reverently and sympathizingly, and ask what you can do to help Him. There was perfect understanding between David and his friend. Hushai didn't mind what seemed a repulse. We want to help our friends and Jesus, in our own way. Our sympathy becomes therefore importunate and misplaced. The tried friend perhaps does not want us, but wants our prayers or our influence. And with regard to our Lord, our hearts may cry out for His visible presence, "Let me be with Thee where thou art"; but if Jesus has work for us to do in a rebellious world, then must we stay there till He comes back.

III. A MARK OF TRUE FRIENDSHIP. To live, and speak, and judge, and act for God in an ungodly world. It is a harder thing than dying, but it profits the cause. Some day we shall welcome back the King. Another feature of it. (Verses 35, 36.) Be the King's remembrancer. Report everything to Him. Use others in this work. Teach young disciples to "tell Jesus." (Matthew 14:12.)(3) Jesus notices such. Antipas. (Revelation 2:13.) The unknown of Sardis. (Revelation 3:4.)

(R. E. Faulkner.)