The Bible says: “And Zimri went in and smote him and killed him.” He took advantage of his master’s weakness, and his progeny is numerous on the Earth.
Some people trade on the weaknesses of others. They study them. They adapt themselves to them. They watch for striking time, and seldom miss the mark. How else could the net be always ready for the bird? How else could the pit be always prepared for the unsuspecting and bewildered traveler? There is an infernal science in these things—a devil’s black art!
And does not Arza still live in those who find the means whereby men may conceal their evil habits and indulge their unholy desires? They seem to say: “In my house you may do what you please. I shall not look at you. Come when you please; go when you like; I am nobody, if you like to call me so.”
Tirzah, whose name means pleasantness and which was Elah’s capital, was an ancient royal city of the Canaanites, captured by Joshua. After its conquest it is not again mentioned in history till the time of Jeroboam, who appears to have chosen it as his principal residence. The geographical position of Tirzah has not been given by any ancient geographer. Zimri reigned only seven days in Tirzah. Omri, captain of the host, was made king over Israel in the camp. He besieged Tirzah and took it. Zimri, seeing that the city was taken, went into the king’s palace, set it on fire and perished in it. The last mention of Tirzah in Scripture history is in connection with Menahem, who went from Tirzah to Samaria, “and smote Shallum, and reigned in his stead.” Solomon made the comparison: “Thou art beautiful, O my love, as Tirzah.”
ELIJAH.
Elijah means “Jehovah is my God.” There is often much in a name. It is a history, sometimes—the summing up of generations; it is sometimes an inspiration, recalling memories that stir the soul to high daring.
There are two places called Tishbi—one in Gilead and the other in Galilee. Elijah belonged to the former. Sometimes character is mysteriously and very deeply affected by country. Gilead was a wild and mountainous district, bordering on Arabia, and consequently half Arab in its customs. There was a wonderful similarity between the man and the region; stern, bleak, grand, majestic and awful were they both. John the Baptist seemed to bring the wilderness with him when he came into the city. Children born in luxury are apt to be themselves luxurious. Children born in slavery will hardly ever be free, though slavery has been abolished. To the end of life we carry the color which first impressed itself on our vision.
All revelations seem to us to be sudden. Look at the suddenness of the appearance of Ahijah to Jeroboam, and look at the instance before us: “Elijah, the Tishbite, said unto Ahab.” The total apostasy of the Ten Tribes (Israel) was now almost accomplished, and yet a faithful prophet of the Lord stands up in the degenerate land and declares that Jehovah is his God, and in sacred solitariness protests against the abominations of Israel and her king.
No mild man would have been equal to the occasion. God adapts His ministry to circumstances. He sends a nurse to the sick room and a soldier to the battle field. The son of consolation and the son of thunder can not change places. You are right when you say that the dew and the light and the soft breeze are God’s; but you may not, therefore, suppose that the thunder and the hurricane and the flood belong to a meaner lord.
Imagine the two men standing face to face—Ahab, the dissolute king, and Elijah, the faithful prophet. Probably there is no finer picture in ancient history. Terrible indeed is the national crisis when king and prophet come into collision. There is not a combat between two men. Mark that very closely. It is Right against Wrong, Faithfulness against Treachery, Purity against Corruption. Look at them—Ahab and Elijah—as they face one another! Consider the boldness of the prophet. Religion is never to be ashamed of its own testimony.