TRV
Translation
King James Version
But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.
Complete Jewish Bible
'Omri did what was evil from ADONAI's perspective, outdoing all his predecessors in wickedness;
Berean Standard Bible
But Omri did evil in the sight of the LORD and acted more wickedly than all who were before him.
American Standard Version
And Omri did that which was evil in the sight of Jehovah, and dealt wickedly above all that were before him.
World English Bible Messianic
Omri did that which was evil in the sight of the LORD, and dealt wickedly above all who were before him.
Geneva Bible (1599)
But Omri did euil in the eyes of the Lord, and did worse then all that were before him.
Young's Literal Translation
And Omri doth the evil thing in the eyes of Jehovah, and doth evil above all who are before him,
See on the biblical-era map
In the KJVVerse 9,309 of 31,102
Study This Verse
Commentary on 1 Kings 16 verses 15–28
15 ¶ In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people were encamped against Gibbethon, which belonged to the Philistines.
16 And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.
17 And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
18 And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died,
19 For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.
20 Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel?
21 Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.
22 But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned.
23 In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah.
24 And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria.
25 But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him.
26 For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities.
27 Now the rest of the acts of Omri which he did, and his might that he shewed, are they not written in the book of the chronicles of the kings of Israel?
28 So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.
Solomon observes (Pro 28:2) that for the transgression of a land many were the princes thereof (so it was here in Israel), but by a man of understanding the state thereof shall be prolonged - so it was with Judah at the same time under Asa. When men forsake God they are out of the way of rest and establishment. Zimri, and Tibni, and Omri, are here striving for the crown. Proud aspiring men ruin one another, and involve others in the ruin. These confusions end in the settlement of Omri; we must therefore take him along with us through this part of the story.
I. How he was chosen, as the Roman emperors often were, by the army in the field, now encamped before Gibbethon. Notice was soon brought thither that Zimri had slain their king (Kg1 16:16) and set up himself in Tirzah, the royal city, whereupon they chose Omri king in the camp, that they might without delay avenge the death of Elah upon Zimri. Though he was idle and intemperate, yet he was their king, and they would not tamely submit to his murderer, nor let the treason go unpunished. They did not attempt to avenge the death of Nadab upon Baasha, perhaps because the house of Baasha had ruled with more gentleness than the house of Jeroboam; but Zimri shall feel the resentments of the provoked army. The siege of Gibbethon is quitted (Philistines are sure to gain when Israelites quarrel) and Zimri is prosecuted.
II. How he conquered Zimri, who is said to have reigned seven days (Kg1 16:15), so long before Omri was proclaimed king and himself proclaimed traitor; but we may suppose it was a longer time before he died, for he continued long enough to show his inclination to the way of Jeroboam, and to make himself obnoxious to the justice of God by supporting his idolatry, Kg1 16:19. Tirzah was a beautiful city, but not fortified, so that Omri soon made himself master of it (Kg1 16:17), forced Zimri into the palace, which being unable to defend, and yet unwilling to surrender, he burnt, and himself in it, Kg1 16:18. Unwilling that his rival should ever enjoy that sumptuous palace, he burnt it; and fearing that if he fell into the hands of the army, either alive or dead, he should be ignominiously treated, he burnt himself in it. See what desperate practices men's wickedness sometimes brings them to, and how it hurries them into their own ruin; see the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame.
III. How he struggled with Tibni, and at length got clear of him: Half of the people followed this Tibni (Kg1 16:21), probably those who were in Zimri's interest, with whom others joined, who would not have a king chosen in the camp (lest he should rule by the sword and a standing army), but in a convention of the states. The contest between these two lasted some years, and, it is likely, cost a great deal of blood on both sides, for it was in the twenty-seventh year of Asa that Omri was first elected (Kg1 16:15) and thence the twelve years of his reign are to be dated; but it was not till the thirty-first year of Asa that he began to reign without a rival; then Tibni died, it is likely in battle, and Omri reigned, Kg1 16:22. Sir Walter Raleigh, in his History of the World (2.19.6), enquires here why it was that in all these confusions and revolutions of the kingdom of Israel they never thought of returning to the house of David, and uniting themselves again to Judah, for then it was better with them than now; and he thinks the reason was because the kings of Judah assumed a more absolute, arbitrary, and despotic power than the kings of Israel. It was the heaviness of the yoke that they complained of when they first revolted from the house of David, and the dread of that made them ever after averse to it, and attached to kings of their own, who ruled more by law and the rules of a limited monarchy.
IV. How he reigned when he was at length settled on the throne. 1. He made himself famous by building Samaria, which, ever after, was the royal city of the kings of Israel (the palace at Tirzah being burnt), and in process of time grew so considerable that it gave name to the middle part of Canaan (which lay between Galilee on the north and Judea on the south) and to the inhabitants of that country, who were called Samaritans. He bought the ground for two talents of silver, somewhat more than 700l. of our money, for a talent was 353l. 11s. 10 1/2d. Perhaps Shemer, who sold him the ground, let him have it considerably the cheaper upon condition that the city should be called after his name, for otherwise it would have borne the name of the purchaser; it was called Samaria, or Shemeren (as it is in the Hebrew), from Shemer, the former owner, Kg1 16:24. The kings of Israel changed their royal seats, Shechem first, then Tirzah, now Samaria; but the kings of Judah were constant to Jerusalem, the city of God. Those that cleave to the Lord fix, but those that leave him ever wander. 2. He made himself infamous by his wickedness; for he did worse than all that were before him, Kg1 16:25. Though he was brought to the throne with much difficulty, and Providence had remarkably favoured him in his advancement, yet he was more profane, or more superstitious, and a greater persecutor, than either of the houses of Jeroboam or Baasha. He went further than they had done in establishing iniquity by a law, and forcing his subjects to comply with him in it; for we read of the statutes of Omri, the keeping of which made Israel a desolation, Mic 6:16. Jeroboam caused Israel to sin by temptation, example, and allurement; but Omri did it by compulsion.
V. How he ended his reign, Kg1 16:27, Kg1 16:28. He was in some repute for the might which he showed. Many a bad man has been a stout man. He died in his bed, as did Jeroboam and Baasha themselves; but, like them, left it to his posterity to fill up the measure, and then pay off the scores, of his iniquity.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 1 Kings 16:25 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Kings 16:25 delivers a stark divine indictment of King Omri, declaring that he "wrought evil in the eyes of the LORD, and did worse than all that [were] before him." This concise yet potent verse encapsulates the profound spiritual depravity of Omri's reign, highlighting not only his personal wickedness but also his pivotal role in accelerating the Northern Kingdom of Israel's descent into deeper idolatry and covenant unfaithfulness. It marks a tragic turning point in Israel's spiritual decline, laying a corrupt foundation for the even greater apostasy that would characterize the reign of his son, Ahab.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful message. Formulaic Language is prominent, as "wrought evil in the eyes of the LORD" is a recurring evaluative phrase used throughout the books of Kings to assess the spiritual standing of Israel's monarchs, reinforcing the theological message that God is the ultimate judge of kings. The phrase "did worse than all that [were] before him" functions as a form of Hyperbole, emphasizing the extreme nature of Omri's apostasy and marking a new low point in Israel's spiritual trajectory. While it might not be literally true that every single action was worse, it effectively conveys the overall magnitude and significance of his spiritual decline. This statement also serves as Foreshadowing, preparing the reader for the even more profound wickedness that will characterize the reign of Omri's son, Ahab, who is explicitly stated to have done "more to provoke the LORD God of Israel to anger than all the kings of Israel who were before him" in 1 Kings 16:33. The concise, declarative nature of the verse also lends it an air of Authoritative Pronouncement, presenting God's verdict on Omri's reign as an undeniable truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 16:25 powerfully illustrates the principle of divine accountability, particularly for those in positions of leadership. God's unwavering standard of righteousness is applied to kings, whose actions have profound spiritual consequences for an entire nation. Omri's reign, despite its political successes, is deemed a profound spiritual failure, demonstrating that worldly achievements are meaningless in the face of covenant unfaithfulness. The escalating nature of sin, from Jeroboam's initial idolatry to Omri's intensified wickedness, underscores the dangerous trajectory of disobedience and the cumulative effect of unrepentant sin on individuals and communities. This verse serves as a stark reminder that God observes and judges all conduct, and that true success is measured by faithfulness to Him.
REFLECTION AND APPLICATION
The brief biblical account of Omri's reign offers profound lessons for contemporary believers, especially concerning leadership and the insidious nature of sin. Omri's political acumen and strategic genius led to the establishment of a powerful dynasty and a new capital, Samaria, yet his spiritual legacy was one of profound failure. This reminds us that outward success, power, or influence mean little if they are not aligned with God's will and do not lead to spiritual flourishing. We are called to examine our own lives, particularly our leadership roles within our families, churches, workplaces, and communities, through the lens of divine accountability. Are our decisions and actions "evil in the eyes of the LORD," or do they honor Him? The escalation of sin in Omri's reign, building upon the foundations laid by his predecessors, serves as a sobering warning about the slippery slope of disobedience. Small compromises can lead to greater apostasy, not just personally but generationally. We must be vigilant against the subtle temptations that draw us away from God's truth, prioritizing spiritual integrity over worldly gain or approval. Ultimately, Omri's story challenges us to consider what truly constitutes a "successful" life or legacy—is it political power, wealth, or the approval of others, or is it a life lived in humble obedience and faithfulness to the God who sees all?
Questions for Reflection
FAQ
What specific evils did Omri commit that made him "worse than all that were before him"?
Answer: The biblical text in 1 Kings 16:25 does not explicitly detail Omri's specific evils as it does for his son Ahab, but it uses a strong comparative phrase. While Jeroboam I introduced calf worship in 1 Kings 12:28-30, Omri's "worse" status likely refers to several factors. Historically, Omri consolidated power and established a stable dynasty, which allowed his religious policies to have a more lasting and pervasive impact. He may have formalized or intensified the state-sponsored idolatry, making it more deeply entrenched in the national fabric. Furthermore, his strategic alliance with Phoenicia, sealed by the marriage of his son Ahab to Jezebel, directly introduced and promoted Baal worship on an unprecedented scale in Israel, leading to a profound spiritual crisis. The prophet Micah later refers to "the statutes of Omri" in Micah 6:16 as a byword for wickedness, suggesting that his policies and practices laid the foundation for the nation's deepest apostasy.
Why is the founding of Samaria mentioned right before this condemnation?
Answer: The mention of Omri founding Samaria in 1 Kings 16:24 immediately before the spiritual condemnation in 1 Kings 16:25 serves a crucial literary and theological purpose. It highlights the stark contrast between Omri's political and military achievements and his spiritual failure. While Samaria was a strategically brilliant and economically significant capital, providing stability and a strong defense for the kingdom, it became the very heart of the Omride dynasty's idolatry. The biblical author is emphasizing that worldly success, even significant and beneficial in a secular sense, is ultimately secondary and overshadowed by a king's spiritual standing before the LORD. It underscores the Deuteronomistic theology that true prosperity and security for Israel depended not on political prowess or military might, but on faithfulness to the covenant.
CHRIST-CENTERED FULFILLMENT
The tragic reign of Omri, marked by unprecedented wickedness and a deepening of Israel's apostasy, serves as a poignant reminder of humanity's desperate need for a truly righteous King. Omri's failure to lead his people in faithfulness to God, instead plunging them deeper into sin, highlights the brokenness of human leadership and the persistent cycle of disobedience under the Old Covenant. This brokenness ultimately points to the perfect and eternal reign of Jesus Christ. Unlike Omri, who "wrought evil in the eyes of the LORD," Jesus lived a life of perfect obedience, fulfilling every righteous requirement of the Law, as declared in Matthew 5:17. He is the true King of Israel, not one who leads His people into idolatry, but one who delivers them from the power of sin and death through His atoning sacrifice as the Lamb of God, who takes away the sin of the world. Where Omri's "statutes" led to judgment, as lamented in Micah 6:16, Christ's perfect righteousness establishes a new covenant of grace and truth, a better covenant mediated by Him, as revealed in Hebrews 8:6. He is the King who sits on David's throne forever, as prophesied in Luke 1:32-33, not only establishing a stable kingdom but one founded on righteousness, peace, and joy in the Holy Spirit, as described in Romans 14:17. Through Him, God's people find true spiritual flourishing, led by a Shepherd who perfectly reflects the heart of the Father, as Jesus Himself proclaimed in John 10:11.