1 Kings 16:23
In the thirty-first year of Asa's reign over Judah, Omri became king of Israel, and he reigned twelve years, six of them in Tirzah.
In the thirty-first year of Asa’s reign over Judah
This phrase sets the historical context for Omri's reign, anchoring it in the timeline of the divided kingdom. Asa was a king of Judah known for his religious reforms and efforts to rid the land of idolatry. The mention of Asa's reign highlights the contrast between the spiritual state of Judah and Israel during this period. Asa's reign is often seen as a time of relative faithfulness to God, which stands in stark contrast to the idolatry and political instability in Israel. This juxtaposition serves as a reminder of the importance of godly leadership and the consequences of turning away from God's commandments.

Omri became king of Israel
Omri's rise to power marks a significant turning point in the history of Israel. He was a military commander who seized the throne after a period of civil unrest. The name "Omri" is believed to be of Hebrew origin, possibly meaning "pupil of Jehovah" or "servant of Jehovah," which is ironic given his actions as king. Omri is often remembered for establishing a new dynasty and for his political and military achievements, including the founding of the city of Samaria. However, from a spiritual perspective, Omri's reign is criticized for perpetuating idolatry and leading Israel further away from God. His legacy is a reminder of the dangers of prioritizing political power over spiritual integrity.

and he reigned twelve years
Omri's twelve-year reign is a relatively short period in the grand narrative of Israel's history, yet it was impactful. The number twelve often symbolizes completeness or governmental perfection in the Bible, though in this context, it may simply denote the duration of his rule. Omri's reign was marked by significant developments, including the establishment of Samaria as the capital, which would later become a center of idolatry and opposition to God. His reign serves as a cautionary tale about the fleeting nature of earthly power and the enduring consequences of ungodly leadership.

six of them in Tirzah
Tirzah was the capital of the northern kingdom of Israel before Omri moved it to Samaria. The name "Tirzah" means "delight" or "pleasantness" in Hebrew, yet the city was often associated with political turmoil and instability. Omri's decision to move the capital to Samaria reflects his desire for a fresh start and a more defensible location. This move also signifies a shift in Israel's political and spiritual landscape, as Samaria would become synonymous with idolatry and rebellion against God. The mention of Tirzah serves as a reminder of the transient nature of human achievements and the importance of seeking God's guidance in all endeavors.

Persons / Places / Events
1. Omri
A significant king of Israel who established a new dynasty. His reign marked a period of political stability and expansion, although he is often criticized for his idolatry and leading Israel away from God.

2. Asa
The king of Judah during Omri's rise to power. Asa is noted for his religious reforms and efforts to rid Judah of idolatry, contrasting with Omri's reign in Israel.

3. Israel
The northern kingdom, distinct from Judah, often characterized by political turmoil and idolatry during this period.

4. Tirzah
The initial capital of the northern kingdom of Israel during Omri's reign before he moved the capital to Samaria, which he established as a significant political and cultural center.

5. Twelve Years
The duration of Omri's reign, indicating a period of relative stability in the northern kingdom despite his negative spiritual legacy.
Teaching Points
Leadership and Legacy
Omri's reign teaches us that political success does not equate to spiritual faithfulness. Leaders are remembered not only for their achievements but also for their spiritual impact.

The Influence of Idolatry
Omri's establishment of idolatrous practices had long-lasting effects on Israel, reminding us of the dangers of compromising our faith for political or cultural gain.

Contrast in Leadership
The contrast between Asa and Omri highlights the importance of godly leadership and the impact it can have on a nation. We should strive to be leaders who prioritize spiritual integrity.

The Importance of Foundations
Omri's establishment of Samaria as a capital shows the importance of laying strong foundations, both physically and spiritually. Our actions today can set the course for future generations.

God's Sovereignty in History
Despite Omri's idolatry, God’s purposes continued to unfold. This reminds us that God is sovereign over history and can work through even flawed leaders to accomplish His will.
Bible Study Questions
1. How does Omri's political success contrast with his spiritual failures, and what can we learn from this about the priorities of leadership?

2. In what ways does the establishment of Samaria as a capital reflect the importance of strategic planning, and how can we apply this principle in our personal or professional lives?

3. How does the contrast between Asa's and Omri's reigns challenge us to consider the spiritual legacy we are leaving behind?

4. What are some modern-day "idols" that can lead us away from God, and how can we guard against them in our lives?

5. How does understanding God's sovereignty in the history of Israel encourage us to trust Him in the complexities of our own lives and world events?
Connections to Other Scriptures
1 Kings 16:24
Omri's purchase and fortification of Samaria, which became the new capital, showing his political acumen and strategic planning.

Micah 6:16
References the "statutes of Omri," indicating the long-lasting negative influence of his policies and idolatry on Israel.

2 Chronicles 15:17
Highlights Asa's reforms in Judah, providing a contrast to Omri's idolatrous reign in Israel.
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
Asa, Judah, Omri, Reign, Reigned, Ruling, Six, Thirty, Thirty-first, Tirzah, Twelve
Dictionary of Bible Themes
1 Kings 16:21-22

     5937   rivalry

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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