1 Kings 16:28
And Omri rested with his fathers and was buried in Samaria, and his son Ahab reigned in his place.
And Omri rested with his fathers
This phrase indicates the death of Omri, the sixth king of Israel. The expression "rested with his fathers" is a common biblical euphemism for death, suggesting a joining with ancestors in the afterlife. Omri's reign was significant for establishing a powerful dynasty and for his political and military achievements, including the establishment of Samaria as the capital. His death marks the end of his influence and the beginning of his son Ahab's reign, which would be marked by significant religious and political challenges.

and was buried in Samaria
Samaria, the city Omri founded, became the capital of the Northern Kingdom of Israel. Its strategic location and fertile surroundings made it a significant center of power. Archaeological excavations have uncovered evidence of Omri's building projects, which contributed to the city's prominence. Being buried in Samaria signifies Omri's lasting legacy and the importance of the city as a royal burial site, reflecting the practice of kings being interred in their capital cities.

and his son Ahab reigned in his place
Ahab's ascension to the throne marks a pivotal moment in Israel's history. Known for his marriage to Jezebel and the introduction of Baal worship, Ahab's reign is characterized by religious apostasy and conflict with the prophet Elijah. This transition of power highlights the dynastic continuity established by Omri, yet it also sets the stage for the spiritual and moral decline that would lead to divine judgment. Ahab's reign is extensively documented in the biblical narrative, illustrating the consequences of turning away from the covenant with God.

Persons / Places / Events
1. Omri
The sixth king of Israel, known for establishing Samaria as the capital of the Northern Kingdom. His reign marked a significant political and military strengthening of Israel, but he is also noted for leading the nation further into idolatry.

2. Samaria
The city established by Omri as the capital of the Northern Kingdom of Israel. It became a central location for the political and religious life of Israel, often associated with idolatry and opposition to the worship of Yahweh.

3. Ahab
The son of Omri, who succeeded him as king. Ahab's reign is infamous for his marriage to Jezebel and the subsequent promotion of Baal worship, which led to significant conflict with the prophets of Yahweh, including Elijah.

4. Rested with his fathers
A Hebrew idiom indicating death and burial, often used in the context of kings to denote the end of their reign and their joining of ancestors in death.

5. Burial
The act of burying Omri in Samaria signifies the establishment of a royal burial site, emphasizing the importance of Samaria as the new political and cultural center of Israel.
Teaching Points
The Legacy of Leadership
Omri's reign demonstrates how a leader's actions can have long-lasting effects on a nation. His establishment of Samaria and promotion of idolatry set a precedent that influenced future generations.

The Importance of Spiritual Integrity
Despite Omri's political success, his lack of spiritual integrity led Israel further away from God. This serves as a reminder of the importance of aligning leadership with godly principles.

Consequences of Idolatry
The shift towards idolatry under Omri and Ahab highlights the dangers of turning away from God. It serves as a warning to remain faithful and vigilant in worship.

The Role of Family Influence
Ahab's continuation of his father's practices shows the powerful influence of family and upbringing. It challenges us to consider the spiritual legacy we are leaving for future generations.
Bible Study Questions
1. How did Omri's political achievements impact the spiritual state of Israel, and what can we learn from this about the relationship between political power and spiritual responsibility?

2. In what ways did the establishment of Samaria as the capital influence the religious practices of Israel, and how does this relate to the importance of setting a godly foundation in our own communities?

3. Considering Ahab's reign, how can we guard against the influence of ungodly relationships and alliances in our personal and spiritual lives?

4. Reflect on the phrase "rested with his fathers." How does this concept of legacy challenge us to think about the spiritual heritage we are building?

5. How can we apply the lessons from Omri and Ahab's reigns to ensure that our leadership, whether in family, church, or community, aligns with God's will and purposes?
Connections to Other Scriptures
1 Kings 16:25-26
These verses provide context for Omri's reign, highlighting his evil actions in the sight of the Lord, which set the stage for the idolatrous practices that continued under Ahab.

1 Kings 21:25-26
This passage describes Ahab's furtherance of evil, influenced by Jezebel, and his actions that provoked the Lord more than any of his predecessors.

2 Kings 10:34
This verse references the acts of Omri, indicating his significance in the history of Israel and the lasting impact of his policies.
Omri and AhabJ. Hall, D. D.1 Kings 16:28
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
Ahab, Buried, Fathers, Lieth, Omri, Reigned, Reigneth, Rest, Rested, Samaria, Sama'ria, Slept, Stead, Succeeded
Dictionary of Bible Themes
1 Kings 16:26

     6218   provoking God

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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