As a priest, my understanding of the concept ‘Courts of Heaven’ comes from a deep dive into the scriptures and a look into teachings and interpretations by various religious figures. The word ‘court’ holds various meanings in the English language. It can mean a component of a building structure, a place where games are played, or a venue where legal matters are deliberated upon. In the New Testament, ‘courts’ are usually referred to in the legal sense (Acts 19:38). However, it is important to note that the use of the term ‘courts’ in conjunction with ‘heavenly courts’ does not occur.
In the Old Testament, ‘courts’ are often referred to as part of the temple where God is enthroned (1 Chronicles 28:6). A mention of entering God’s courts occurs in Psalm 100:4, which during scriptural times referred to entering the physical temple. Nowadays, most Christians interpret this as entering God’s spiritual presence, which occurs within the spiritual realm of the ‘courts of heaven’.
However, it is vital to underscore that the terms ‘courts of heaven’ or ‘the court of heaven’ are never used in Scriptures. Despite this, Robert Henderson, a prosperity theology teacher, has spurred an interest in this concept. He posits that just as a human judge presides over earthly courts, God acts as the judge in the heavenly court.
Henderson shares a personal story where after praying for two years for his depressed son, Adam, he, upon divine instruction, ‘brought’ Adam to God’s courts. A prayer session spanning around 15 minutes seemed to breakthrough the years of depression. From this experience, he surmised that to unlock the victory Christ has already won, the ‘legal access’ hurdle must be overcome in the heavenly court. As such, he proceeds to argue that in these courts, the enemy’s roadblocks to God’s promises for His children can be removed.
Henderson goes on to expand this interpretation in his numerous books, advocating for ‘unlocking wealth in the courts of heaven.’ He claims that through gaining access to God as a judge, we can ensure our blessings and inheritance.
However, this interpretation has a few worrisome elements. Firstly, the assumption that God’s role as a judge implies the existence of a heavenly court system, similar to our earthly version, is problematic. God is indeed called a judge in the scriptures, but there is no direct allusion to a judicial system in heaven.
Secondly, this theology heavily relies on personal revelation, which is not featured in the New Testament. The lack of mention about accessing heavenly courts in the New Testament leads us to question this as a ‘critical information’ that should be part of our prayer and struggle against suffering.
Thirdly, this interpretation seems rooted in prosperity theology. The idea is that God’s blessings can be accessed through understanding and manipulating heavenly legal proceedings. This not only seems mechanistic but also detracts from the fundamental tenets of prayer, aligning our will with God’s.
Lastly, the presentation of prayer as a technique rather than a personal communication channel with God is concerning. Prayer isn’t about filing the right ‘paperwork’. It is about submitting to God’s will.
When Jesus taught his disciples to pray, He gave them a model that emphasized God’s Kingdom coming and His will being done (Matthew 6:9-13). There was no emphasis on earthly prosperity or health but a request for ‘daily bread’; just enough to meet one’s needs.
Therefore, as Christians, it is crucial that our theological understanding aligns with scripture. We should be cautious about adapting extra-biblical revelations and interpretations that veer away from the core teachings of Christianity.
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