1 Kings 16:28
So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.
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1 Kings 16:28. So Omri slept with his fathers — He died in his bed, as Jeroboam and Baasha had done; but like them, left it to his posterity to fill up the measure, and then pay off the scores of his iniquity.16:15-28 When men forsake God, they will be left to plague one another. Proud aspiring men ruin one another. Omri struggled with Tibni some years. Though we do not always understand the rules by which God governs nations and individuals in his providence, we may learn useful lessons from the history before us. When tyrants succeed each other, and massacres, conspiracies, and civil wars, we may be sure the Lord has a controversy with the people for their sins; they are loudly called to repent and reform. Omri made himself infamous by his wickedness. Many wicked men have been men of might and renown; have built cities, and their names are found in history; but they have no name in the book of life.His might - Perhaps in the war between Israel and Syria of Damascus (1 Kings 20:1, etc.), during the reign of Omri. Its issue was very disadvantageous to him 1 Kings 20:34; 1 Kings 22:2. 25-27. But Omri wrought evil—The character of Omri's reign and his death are described in the stereotyped form used towards all the successors of Jeroboam in respect both to policy as well as time. No text from Poole on this verse. So Omri slept with his fathers,.... Died a natural death:

and was buried in Samaria; the city he had built, and now the royal seat and metropolis of the kingdom:

and Ahab his son reigned in his stead; of whom much is said in the following history.

So Omri slept with his fathers, and was buried in {l} Samaria: and Ahab his son reigned in his stead.

(l) He was the first king that was buried in Samaria, after that the kings house was burnt in Tirzah.

28. At the close of this verse the LXX. inserts words almost identical with chap. 1 Kings 22:41-50, about the accession and the acts of Jehoshaphat. The only variation worth noting is that it is said that Jehoshaphat began to reign in the eleventh year of Omri, whereas in 1 Kings 22:41, the date of his accession is given as the fourth year of Ahab. And this latter date the LXX. gives in 22, where, with this change, the passage is inserted once more.Verse 28. - So Omri slept with his fathers, and was buried in Samaria [After the example of earlier kings, he found a grave in his capital city; cf. 1 Kings 2:10; 1 Kings 11:43; 1 Kings 14:31; 1 Kings 16:16]: and Ahab his son reigned In his stead.

CHAPTER 16:29-34. THE REIGN OF AHAB. - With the accession of Ahab a new main section of our history begins - the section which has its close in the destruction of the house of Omri by Jehu, as related in 2 Kings 10. And this reign is recorded at unusual length; in fact, it occupies nearly all the remaining portion of this volume, whereas the reigns of preceding kings have in several instances been dismissed in a few verses. It owes this distinction to the ministry of the great prophet Elijah by which it was marked, and, indeed, was profoundly influenced; but this ministry, it must be remembered, was necessitated by the critical circumstances of the time. It may be that "every age thinks itself a crisis," but no one can fail to see that this was one of the veritable turning points of Jewish history. One of the real "decisive battles of the world" - that between the Lord and Baal - was then fought out. No wonder that our historian felt constrained to chronicle at length the transactions of a reign so pregnant both with good and evil for the people of the Lord and for the faith with which they had been put in trust. Indeed, the same guiding principle which led him to devote so many of his pages to the reign of Solomon, when the theocratic kingdom was at its highest, impelled him to linger over the reign of Ahab when religion was at its lowest ebb. The secular historian, too often like the sundial which "counts no hours save those serene," draws a veil over the time of his country's decadence, or touches its misfortunes with a light hand. It is only in the inspired records that we have an impartial register both of the glory and shame of a common. wealth. But Omri did not come into possession of an undisputed sovereignty immediately upon the death of Zimri. The nation divided itself into two halves; one half was behind Tibni, the son of Ginath (i.e., declared in favour of Tibni), to make him king, the other adhered to Omri. Nevertheless Omri's gained the upper hand over the party of Tibni, and the latter died, whereupon Omri became king after four years, as we may see from a comparison of 1 Kings 16:15, 1 Kings 16:16 with 1 Kings 16:23. The "people of Israel" (1 Kings 16:21) are probably the fighting people, so that the succession to the throne was decided by the military. אהרי היה as in 2 Samuel 2:10. הזק, with an accusative instead of with על, in the sense of to overpower, as in Jeremiah 20:7. According to Josephus (Ant. viii. 12, 5), Tibni was slain by his opponent; but this is not contained in the words; on the contrary, all that is implied in the connection of ויּמת with וגו ויּחזק וגו/ is that he met with his death in the decisive engagement in which the opposing party triumphed.
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