By Brian R. Kenyon

In our 2025 lectureship, there was a decent amount of discussion concerning the “renovated earth” theory of heaven and whether a Christian’s view on that should be a matter of fellowship. As that was being discussed, it occurred to me there are three general levels of certainty in ascertaining the doctrine of Christ, depending on the amount of revelation given in the Bible. Understanding these levels and their implications is key to keeping “the unity of the Spirit in the bond of peace” (Eph. 4:3).

First, there is certainty that a doctrine does not come from Christ when the Bible does not give the details to ascertain it. For example, the Bible reveals that “Nicodemus … came to Jesus by night” (Jn. 3:1-2). However, no one knows exactly why Nicodemus came to Jesus by night. A good guess might be that he was afraid to be seen, but the Bible does not reveal that. People can have an opinion on why Nicodemus came to Jesus by night, but no doctrine can be built on that reason, no matter how strongly a person feels about his or her opinion. Since no doctrine of Christ can be ascertained concerning why Nicodemus came to Jesus by night, no Christian can make his or her view a test of fellowship

Second, there must be allowance for different views on a doctrine when Bible passages relative to it can be understood (grammatically and contextually) in different ways, as long as those views do not violate plain Bible passages or principles taught elsewhere. For example, the Bible clearly teaches the Holy Spirit dwells in every Christian (Rom. 8:9; 1 Cor. 3:16; 6:19; Gal. 4:6-7). However, since the Bible does not explicitly state the details of how the Holy Spirit indwells the Christian, different views of the manner of Holy Spirit indwelling can exist without fellowship being broken, as long as those views do not violate other plain Bible passages or principles. Some take the Bible passages to mean the Holy Spirit actually (personally and literally) indwells the Christian non-miraculously. Others take the Bible passages to mean the Holy Spirit does not actually indwell the Christian, but that the Holy Spirit is represented in the Christian by the word of God, which does dwell in the Christian (much like the way we are not actually in Washington DC, but we are represented there by our senators and congressmen). Clearly, the doctrine of Christ is that the Holy Spirit indwells the Christian (Rom. 8:9; 1 Cor. 3:16; 6:19; Gal. 4:6-7), but any doctrine based on the manner of Holy Spirit indwelling (as stated above) cannot be made into a test of fellowship because the Bible does not specify the details..

Third, there is certainty that a doctrine comes from Christ when the Bible gives enough details to ascertain it. For example, we can know that biblical baptism is required for salvation (Mt. 28:18-20; Mk. 16:15-16; Acts 2:38, 41; 1 Pet. 3:21). Although some insist on being “willingly … ignorant,” 2 Pet. 3:5, KJV), there is no way to rationally deny Bible passages that teach salvation requires being baptized into Christ. Thus, a person’s view of whether baptism is necessary for salvation is a matter of fellowship. To deny baptism’s necessity is to deny the doctrine of Christ (cf. 2 Jn. 9), which is the basis of fellowship (cf. Acts 2:42; 1 Cor. 1:10; Eph. 4:4-6).”

Now, consider again the “renovated earth” theory of heaven that still has this earth standing in a “renovated” state. Into which level of certainty in ascertaining the doctrine of Christ does it belong? Remember, Peter’s statement, “But the day of the Lord will come … in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. … the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells” (2 Pet. 3:10-13). What God here teaches through Peter does not fall in the first category (why Nicodemus came to Jesus by night). Certain elements may fall into the second category (manner of Holy Spirit indwelling), but any view that has this present earth still existing, no matter how “renovated” it is, denies the plain teachings of Second Peter 3:10-12, which falls into the third category (necessity of baptism). Clearly, the doctrine of Christ is that this world will be no more after the final judgment (cf. Rev. 20:11-15) and that God’s people will dwell eternally with Him in a new, spiritual dwelling called “new heavens and a new earth” (2 Pet. 3:13; Rev. 21:1), synonymous with heaven: eternity with God. If God teaches this world will be gone forever after Jesus comes the “second time” (Heb. 9:28), how can anyone (who has been shown the truth) deny it and still be in fellowship with God (cf. Ps. 118:8; Pr. 3:5) and His people (1 Jn. 1:3-7)? May we properly ascertain the doctrine of Christ!