We can celebrate and learn much from King Asa’s example of reforms, covenant renewal, and spirited religious festival. However, the two questions I’m inviting you to consider relate to Asa’s departure in later years from his previous dependence on God, with disappointing results in his behavior.

Question 1: Do "other options" constitute a temptation?

Why might a person who has relied on God wholeheartedly, with wonderful results, fail to do so later in life?

Picture King Asa’s situation when confronted by Zerah the Ethiopian, whose attacking army was twice the size of his own (2 Chron. 14:8–9). No question that Asa’s best hope lay in divine assistance. He "called to the Lord his God, and said, ’Lord, there is no one besides thee to help in the battle between the powerful and those who have no strength’" (vs. 11).1 The result for Asa and his people was a glorious victory (vs. 12).

Then the kingdom of Judah enjoyed a period of peace until "Baasha king of Israel came up against Judah" (16:1). On this occasion of finding his kingdom besieged, did Asa turn to God as he had done before, with rewarding results? No. Why not?

For one thing, Asa found himself better situated financially than when the Ethiopians had come. After the rout of the Ethiopians, Asa and his army took a great deal of plunder (14:14). Some of this was apparently dedicated to be used in "the house of God" (15:18). But the king did not hesitate to bring "silver and gold from the treasure house of the Lord"; he took treasures from "the king’s house, and sent them to Ben-hadad king of Syria" (16:2). This is what Asa expected from Ben-hadad in return: "Go, break your treaty with Baasha king of Israel so that he will withdraw from me" (vs. 3).

Asa had the option to rely on money rather than to throw himself on the mercy of God for deliverance, but was he wise to use it?

No. God sent the prophet Hanani to reprove him: "Because you have relied on the king of Syria and have not relied on the Lord your God, therefore the army of the king of Syria has escaped out of your hand" (16:7).

What application does this have for our lives? Is there danger that as you and I gain position or reputation, or enhance our bank accounts or experience, we may feel less inclined to seek God continually for his guidance? Can "other options" set up temptations that we need to resist? Do we settle for a seemingly acceptable solution, such as Asa’s temporary relief from Israel, when we might have glorious, Spirit-led outcomes if we keep imploring God for direction and power?

In Prophets and Kings, Ellen White eloquently traces the relationship of Solomon’s gains in wealth and reputation to his decline in dependence on God.1

Question 2: Might there be opportunity for apologies in heaven?

Particularly disappointing in view King Asa’s earlier life are his imprisonment of the prophet Hanani and his oppression of citizens (2 Chron. 16:10). It appears that this poor behavior occurred well along in Asa’s life. Don’t you hope that Asa repented to God, and will be eternally saved? The reaction of his countrymen in making for the departed king "a great burning" indicates a positive impression of him at the end. The overall views in both 1 Kings 15:14 and 2 Chronicles 15:17 appear favorable to the hope that Asa will be saved.

Here’s a question that came to me: Suppose Asa departed this life having requested and received God’s forgiveness for his sins against the saints, but without opportunity to apologize to his victims? That seems a possibility. In the case of King David, we have a clearer case, for quite evidently Uriah died without benefit of any confession from David.

It seems appropriate to picture both David and Uriah in heaven. David did repent, of course. There is no question here of any need of further repentance. My question is this: For the sake of smoothing social relations throughout eternity, might God give us opportunity early in heaven to tell saints whom we have wronged but with whom we have not yet made things right that we regret the way we treated them? Wouldn’t it be awkward for Uriah to learn from "everyone else" the cause of his demise, and of David’s terrible anguish?

Anticipation of the time when God "shall wipe away every tear" from the eyes of "His people" (Rev. 21:3–4) has been explained to me as comfort in instances where loved ones have not chosen to accept God’s offered salvation. Might some of those tears be occasioned by regret over wrongs we’ve done to other saints but recognized too late to make amends? If so, it wouldn’t take long for us to say we’re sorry and have some hugs, then all such wrongs will be declared past history , God will wipe away the tears, and life together could begin with joy.

I would be pleased to receive readers’ responses to questions I have raised.

Notes and References

1. All biblical quotations are taken from the New American Standard Bible.
2. Ellen G. White, Prophets and Kings (Mountain View, Calif.: Pacific Press, 1917), 51–60.

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