I. OMRI'S INDEBTEDNESS TO DIVINE GOODNESS.

1. His success against Zimri (vers. 15-25). The traitor fell before him almost without a struggle.

2. Against Tibni. Israel was equally divided, yet his life was preserved and the kingdom given to him. Men pass up to place and means and influence through a pathway which, if it is only looked back upon and considered, is full of power to touch the heart and bow it under the will of God. I) o we read the story of our past, and let it touch us with the tale of God's marvellous mercy?

II. HIS SIN.

1. His hardness of heart. Not only was he blind to God's mercy. He passed up unawed through the midst of the terriblest judgments and the most marked fulfilment of God's threatenings. Neither the goodness nor the severity of God was allowed to touch him.

2. He "did worse than all that were before him." He was a man of energy and worldly wisdom. Both were bent to strengthen his power. He went further than Jeroboam, who seduced Israel, for he seems to have compelled them (see the mention of Omri's statutes, Micah 6:16) to sacrifice before the calves. Great talents, if joined to a selfish, hardened heart, only carry men further away from God.

III. HIS SIN'S FRUIT (vers. 29-34).

1. In his son's character and reign.

(1) "He did evil in the sight of the Lord above all that were before him."

(2) It was possible only to an Ahab to set Jezebel - the great enemy of God and His people - upon the throne of Israel

(3) It was not enough to worship the calves of Bethel and Daniel He must turn wholly away from the God of Israel and worship Baal.

2. In the people's contempt of Jehovah. Hiel's act was done in the face of Israel, yet it was not forbidden; its commission awakened no fear. The man was left childless, yet judgments so harrowing and fulfilments of prophecy so marked had no effect upon his own soul. The legislation that blots out God's ordinances delivers a people over to darkness and judgment. - J.U.

We have often been struck by the difference in the lot of men upon the earth; for example, as between the rich man and Lazarus, and between the great king and the poor wise man. The text brings these differences before us sharply — "Tibni died, and Omri reigned." A short explanatory story is needed here. When Zimri killed Elah, the people proclaimed Omri as king; but the proclamation was not unanimous; half of the people wanted Tibni, and half wanted Omri: the half that wanted Omri prevailed; so Tibni died, and Omri reigned. Our purpose is to show that both Tibni and Omri are still living, and that we may learn a good deal from their different lots in life.

1. Tibni and Omri are both living in the persons of those who divide public opinion respecting themselves. Is there any man living with whom everybody is satisfied? Take a Christian minister — any minister in this great London, and see how public opinion is divided about him. To one set of men he is the supreme human teacher; to another set of men he is almost unfit to be in the pulpit at all. Take a statesman; to one class he is the salvation of the kingdom, to another he is an empiric, a traitor, or in some degree a political rascal. Take any friend in social life; to one man he is an idol, to another he is bore. There are great moral lessons coming out of these simple facts. Society will always be divided about its leading men; but let us insist that there may be difference without bitterness, and that you may make one man king without taking away the character and perhaps the life of his rival. Let us pray God to show us the best points in every man s character.

2. Tibni still lives in the man who comes very near being a king but just misses the throne. Half the people in the camp were in his favour. In some of the popular shouts you could hardly tell whether Tibni or Omri was the uppermost name. Now the one seemed to fill the whole wind and now the other. The men themselves did not know for certain which of them was to have the crown. Let us see if there be not a good deal of our own life in this apparently remote and uninteresting fact. Whatever you strive for most anxiously in life is the crown to you, because it is the thing you want beyond all others. Sometimes it is so near! You feel as if you could put out your hand and take it! And yet though so near, it is so far, like a star trembling in a pool. Here we come upon the very first lines of Providence, and the finer the lines the subtler the temptation. We are tempted to step over some lines; it seems right that we should do so; we say we ought to take advantage of our good fortune, and if God has come so near He means us to take the one last step. It is just there that many a man suffers the supreme trial of his faith and the supreme agony of his sensibilities. We have referred to the supreme trial of a man's sensibilities; let us explain our meaning. We often say of this man or that, How narrowly he escapes being a great man! There is only one thing wanting, one element, one force, one virtue — one thing thou lackest, one thing is needful! And the man himself is tormented by a sense of greatness which is always nearing the point of royalty but never absolutely reaching it. He feels that the great poem which would give him literary immortality is breathing within him and around him, but the moment he puts pen to paper the inspiration ceases and will not harden into words. He has m him strange wild dreamings of power; he can write a book, he can found a new school of philosophy, he can illumine the whole horizon of theology, he can save the State; innumerable things he attempts and completes in his dreams, but the day of execution never dawns! It is in such men that Tibni still lives; in disappointed hearts, in blighted hopes, in brilliant prospects overcast, in kingdoms made of cloud, in castles built in air.

3. Omri still lives in those who turn great powers and great openings to dishonourable and unholy uses. Omri got the throne. For twelve years he reigned in Israel, six of them in Tirzah. His rival died, and he was left in undisputed sovereignty. But his way was not honourable before the Lord. "Omri wrought evil in the eyes of the Lord, and did worse than all that were before him." Some providences seem to be altogether thrown away, and we stand aghast at the destruction, saying, "Why was this waste made?" Great talents are made to serve the devil; great voices of song are never heard in the sanctuary; noble powers of speech are dumb when the righteous cause has to be pleaded. Application:

(1)If we cannot be great we can be good;

(2)There is one throne which we need not miss.

(J. Parker, D. D.)