◄ 1 Kings 16:25 ►
But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him.
Study Bible
But Omri
Omri was a significant figure in the history of Israel, known for establishing a powerful dynasty. His name, derived from the Hebrew root "עָמַר" (amar), means "pupil of Jehovah" or "servant of Jehovah," which is ironic given his actions. Historically, Omri was a military commander who became king after a period of civil unrest. His reign marked a turning point in Israel's history, as he established Samaria as the capital, which became a center of idolatry and political power.

did evil
The phrase "did evil" is a recurring theme in the narrative of the kings of Israel and Judah. The Hebrew word for "evil" is "רַע" (ra), which encompasses not only moral wickedness but also actions that are harmful and destructive. Omri's evil was not just personal sin but had national implications, leading the people away from the covenant with God. This highlights the responsibility of leaders to uphold righteousness and the severe consequences when they fail.

in the sight of the LORD
This phrase underscores the omniscience of God, who sees all actions and judges them according to His holy standards. The Hebrew word for "sight" is "עֵינַיִם" (eynayim), meaning "eyes," indicating that nothing is hidden from God. Omri's actions were not just politically or socially wrong; they were an affront to God Himself. This serves as a reminder that all actions are ultimately accountable to God, who is the ultimate judge.

and did worse
The comparison "did worse" indicates a progression of sin and rebellion. The Hebrew word "הֵרַע" (hera) suggests an intensification of evil. Omri's reign was marked by an increase in idolatry and departure from God's commandments, setting a precedent for future kings. This escalation of sin serves as a warning of how unchecked disobedience can lead to greater corruption and distance from God.

than all who were before him
This phrase places Omri in the context of a lineage of kings who progressively led Israel away from God. The historical context reveals a pattern of increasing apostasy, with each king often surpassing the previous in wickedness. Omri's actions were not isolated but part of a broader narrative of decline. This highlights the importance of breaking cycles of sin and the need for repentance and return to God.

Persons / Places / Events
1. Omri
The sixth king of Israel, who reigned for 12 years. He is noted for his military prowess and for establishing the city of Samaria as the capital of the Northern Kingdom. Despite his political achievements, he is remembered in the Bible for his evil actions and idolatry.

2. Israel
The Northern Kingdom, which split from Judah after the reign of Solomon. During Omri's reign, Israel was characterized by political instability and spiritual decline.

3. Samaria
The city established by Omri as the capital of the Northern Kingdom. It became a center of idolatry and was later associated with the worship of Baal.

4. The LORD
The covenant God of Israel, who judged the kings and people of Israel according to their faithfulness to His commandments.

5. Idolatry
The worship of idols or false gods, which was prevalent in Israel during Omri's reign and led to the nation's spiritual downfall.
Teaching Points
The Consequences of Leadership
Omri's reign illustrates how a leader's actions can have profound and lasting effects on a nation. Leaders are called to guide their people in righteousness, not lead them into sin.

The Danger of Idolatry
Omri's establishment of Samaria as a center of idol worship serves as a warning against allowing anything to take the place of God in our lives.

God's Judgment is Just
Despite Omri's political success, his evil deeds were noted by God. This reminds us that God's judgment is based on righteousness, not worldly achievements.

Legacy Matters
Omri's legacy was one of evil, impacting future generations. We should strive to leave a legacy of faithfulness and obedience to God.

Repentance and Return
The account of Omri encourages us to turn away from sin and return to God, seeking His forgiveness and guidance.
Bible Study Questions
1. How did Omri's actions as king influence the spiritual direction of Israel, and what can we learn about the impact of leadership today?

2. In what ways can idolatry manifest in our modern lives, and how can we guard against it?

3. How does Omri's account illustrate the importance of aligning our actions with God's commandments, and what are the consequences of failing to do so?

4. What steps can we take to ensure that our legacy is one of faithfulness to God rather than one of spiritual compromise?

5. How can we apply the lessons from Omri's reign to our personal lives, particularly in areas where we may be tempted to prioritize worldly success over spiritual integrity?
Connections to Other Scriptures
1 Kings 16:30-33
These verses describe the reign of Ahab, Omri's son, who continued in his father's footsteps and furthered the idolatry in Israel by introducing Baal worship.

Micah 6:16
This verse references the "statutes of Omri," indicating that his policies and practices had a lasting negative impact on Israel.

Deuteronomy 12:31
This passage warns against adopting the detestable practices of the nations, which Omri ignored, leading Israel into deeper sin.
Sermons
Change Without ImprovementJ. Urquhart 1 Kings 16:21-34
Omri's ReignJ.A. Macdonald 1 Kings 16:23-28
People
Abiram, Ahab, Arza, Asa, Baasha, Elah, Ethbaal, Ginath, Hanani, Hiel, Israelites, Jehu, Jeroboam, Jezebel, Joram, Joshua, Nebat, Nun, Omri, Segub, Shemer, Sidonians, Tibni, Tirzah, Zidon, Zidonians, Zimri
Places
Bethel, Gibbethon, Jericho, Samaria, Tirzah
Topics
Acted, Dealt, Evil, Omri, Sight, Sinned, Wickedly, Worse, Wrought
Dictionary of Bible Themes
1 Kings 16:24

     4363   silver
     5240   building
     5260   coinage
     5615   weights

Library
Whether the Mode of virtue Falls under the Precept of the Law?
Objection 1: It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it is commanded (Dt. 26:20) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. Objection 2: Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. …
Saint Thomas Aquinas—Summa Theologica

Whether a Man Can be Saved Without Baptism?
Objection 1: It seems that no man can be saved without Baptism. For our Lord said (Jn. 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." But those alone are saved who enter God's kingdom. Therefore none can be saved without Baptism, by which a man is born again of water and the Holy Ghost. Objection 2: Further, in the book De Eccl. Dogm. xli, it is written: "We believe that no catechumen, though he die in his good works, will have eternal life, except …
Saint Thomas Aquinas—Summa Theologica

Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica

Whether a Vow Consists in a Mere Purpose of the Will?
Objection 1: It would seem that a vow consists in nothing but a purpose of the will. According to some [*William of Auxerre, Sum. Aur. III, xxviii, qu. 1; Albertus Magnus, Sent. iv, D, 38], "a vow is a conception of a good purpose after a firm deliberation of the mind, whereby a man binds himself before God to do or not to do a certain thing." But the conception of a good purpose and so forth, may consist in a mere movement of the will. Therefore a vow consists in a mere purpose of the will. Objection …
Saint Thomas Aquinas—Summa Theologica

Whether Whoever is Perfect is in the State of Perfection?
Objection 1: It would seem that whoever is perfect is in the state of perfection. For, as stated above (A[3], ad 3), just as bodily perfection is reached by bodily growth, so spiritual perfection is acquired by spiritual growth. Now after bodily growth one is said to have reached the state of perfect age. Therefore seemingly also after spiritual growth, when one has already reached spiritual perfection, one is in the state of perfection. Objection 2: Further, according to Phys. v, 2, movement "from …
Saint Thomas Aquinas—Summa Theologica

Whether after the Resurrection Every one Will Know what Sins He Has Committed?
Objection 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the …
Saint Thomas Aquinas—Summa Theologica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament

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