I wonder what the Christian Churches in America today would do if Jesus sent each one a report card grading them on their faithfulness. How well would some of these churches fare when subjected to such divine examination? Well, this is not merely a hypothetical question. The thing is: Jesus has already sent out such report cards! He had them mailed to us by way of the New Testament in the Book of Revelation. In the opening chapter of Revelation, the Apostle John was directed by our risen Savior, Jesus Christ, to send letters to each of the seven churches in Asia Minor. Asia Minor was basically what is now the modern-day nation of Turkey. These letters graded each church on its faithfulness and performance in following Christ’s teachings. Let me provide a little historical background.
John wrote these letters while he was being detained on the Isle of Patmos. Patmos served as a Roman penal colony and is located in the Aegean Sea about 60 miles due southwest of the City of Ephesus on the mainland. Toward the end of the 1st century A.D., John was exiled there due to his preaching of the Gospel. His zeal for Christ apparently offended the Roman authorities who insisted on the worship of their emperor—which was something John refused to do.[1]
While on Patmos, John received a vision in which Jesus gave Him messages for the “seven churches.” When writing about these churches, John mentions them in a specific order, beginning with the Church in Ephesus and ending with the Church in Laodicea. They are listed in this sequence because this was the order that a messenger would have taken from the Isle of Patmos through the mainland when delivering each letter. But, these letters were not meant solely for those seven ancient churches. They were meant for every church, large or small, that has ever existed throughout church history. This, of course, means it is a letter to us today. Now, how do we know this?
Well, there is no doubt about it: The seven churches John mentions were actual 1st century congregations. But, in reality, there were many more Christian churches in Asia Minor during John’s day than just these seven. So, there must be something significant about John’s use of the number “seven.” You see, in antiquity, the number seven was often used as a symbol for “wholeness” or “completeness.” It is even more significant that seven is considered the “covenant number” referring to God’s covenant to humanity in general, and to the Church specifically.[2] In this regard, the Prophet Ezekiel reminds us that God has declared: “And I gave them [referring to God’s people] the Sabbath—a day of rest every seventh day—as a symbol between them and Me, to remind them that it is I, the Lord, who sanctifies them—that they are truly My people.” Ezekiel 20:12 (TLB) So, here, the use of “seven” indicates that Jesus intended His message for the entire Christian Church throughout all time.[3] Theologian, Douglas Moo, points to another factor indicating that these seven ancient churches represent all churches that have, or will, exist throughout world history. Professor Moo points out that each letter ends with Jesus saying: “Whoever has ears, let them hear what the Spirit says to the churches.” (See Revelation 2:7, 11, 17, 29; 3:6, 13, 22.) The “whoever” Jesus had in mind may well include any congregation or individual, over the course of time, who hears the messages of each letter and puts them to use in the life of the church or in that person’s walk with Christ.[4] Bible scholar, Ian Fair concurs by stating: “Introduced by seven letters to seven churches in Asia, Revelation is in one sense a letter [from] Jesus to all His churches throughout the ages.”[5] Bear in mind that this is not some newly crafted view. In fact, the Christian Church in the 2nd century A.D. accepted this interpretation without reservation. In fact, one early Church theologian stated: “John … though he writes to seven churches, nevertheless speaks to all.” [6]
The bottom line is this: These letters addressed real church congregations who were confronted with intense persecution by the Romans and Jews alike, as well as the challenges presented by false teachers. Nevertheless, Jesus’ “report cards” to those 1st century churches are just as relevant to churches and individuals today in the 21st century.[7] Accordingly, many of the spiritual “pluses” and “minuses” of these ancient churches remain applicable to churches and people today. Every modern congregation reflects one or more characteristics of these seven churches of Asia Minor.[8] With this brief history in mind, let’s move directly into Jesus’ letter to the Church in Ephesus to see how well they fared on this holy report card.
In a vision, Jesus instructed John to tell the Ephesian congregation the following: 2 “I know all the things you do. I have seen your hard work and your patient endurance. I know you don’t tolerate evil people. You have examined the claims of those who say they are apostles but are not. You have discovered they are liars. 3 You have patiently suffered for Me without quitting. 4 But I have this complaint against you. You don’t love Me or each other as you did at first! 5 Look how far you have fallen! Turn back to Me and do the works you did at first. If you don’t repent, I will come and remove your lampstand from its place among the churches. 6 But this is in your favor: You hate the evil deeds of the Nicolaitans, just as I do. 7 Anyone with ears to hear must listen to the Spirit and understand what He is saying to the churches. To everyone who is victorious, I will give fruit from the tree of life in the paradise of God.” Revelation 2:2–7 (NLT)
The Church in Ephesus was located in a challenging setting. Ephesus was a large seaport town full of sailors who’d been long at sea—with all the vices that that implies. It was one of the most important cities in Asia Minor with a population of about 250,000.[9] The famous pagan Temple of Artemis, which was one of the seven wonders of the ancient world, was located there.[10] It was also center of emperor worship with various temples dedicated to several Roman emperors. [11] False teachers with their many errant doctrines presented internal dangers to the Ephesian church. Despite these adversities, the Church in Ephesus had existed for more than 40 years by the time Jesus’ letter, penned by John, reached its congregation.[12]
Now, if we deem the letter to be a “report card,” what grade did they receive from Jesus? Well, Jesus gave them some good news; then, He gave them some very bad news. Let’s consider the good news first. Jesus began by assuring them that He was quite familiar with all their deeds as Christians. He praised them for being hard workers in the Church. He commended their perseverance in enduring persecution in a city as thoroughly pagan as Ephesus. Jesus noted in particular their intolerance of wicked people and their dedication in testing the truthfulness of all preachers and teachers who came along. They were diligent in finding whether these so-called “apostles” believed in sound doctrine according to Jesus’ teachings that had been communicated to them, first by Paul, and later by John himself. In this regard, Jesus specifically pointed to their rejection of the Nicolaitans. The Nicolaitans were a deviant religious sect that, like Balaam in the Old Testament, tried to lead people astray. In particular, they were noted for their worship of pagan idols and their sexual immorality.[13] You can almost see the self-congratulating smiles on the faces of the Ephesian congregation upon hearing Jesus’ words of praise. Then, the other shoe dropped when Jesus added that all important word: “But. . .”! It was then that Jesus gave them the bad news that ruined their report card.
Jesus condemned them for losing their first love. He was very specific in saying: “You don’t love Me or each other as you did at first!” This was a serious charge against the Church of Ephesus. It may well be a serious charge against many churches in America today. In fact, Jesus told them that unless they changed and returned to a life marked by His love, it would be fatal to their continued existence as a church. With this being the case, it is clear that when the letter arrived in Ephesus, their report card was marked with a capital “F”! They could only change that grade through true repentance. What is true for the corporate body of the Church, is true for each one of us individually as well. You see, a Christian might be able to strictly observe all the biblical commands, but if he or she lacks love in their hearts, their efforts will always be in vain. The Bible explains this in many ways and one of the most direct expressions of this great truth comes from the Apostle Paul. He told the Church in Corinth, as he tells the churches of America today: 1 “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.” 1st Corinthians 13:1–3 (NIV) Later Paul urged the Corinthian Church: 13 “Be on your guard; stand firm in the faith; be men of courage; be strong. 14 DO EVERYTHING IN LOVE.” 1st Corinthians 16:13-14 (NIV)
Shortly before Jesus went to the Cross, He gave His disciples some of His most important teachings. Perhaps, the most notable was when He told them: 34 “A NEW COMMAND I give you: LOVE ONE ANOTHER. AS I HAVE LOVED YOU, so you must love one another. 35 By this everyone will know that you are My disciples, IF YOU LOVE ONE ANOTHER.” John 13:34–35 (NIV) It is crucial that we understand why Jesus said that this is a “NEW COMMAND.” After all, the command to love one another finds precedence in the Old Testament texts. For example, Leviticus 19:18 tells us to “love your neighbor as yourself.” (NIV) Jesus gave us this “NEW COMMAND,” not because loving one another was unheard of in past Scriptures, but because His followers were given a new and radical model reflecting the essence of what that love must look like. What it must look like is the love Jesus poured out on His disciples as He humbly washed their feet. It is a love marked by servanthood.[14] And, even more than that, it is the sacrificial love Jesus demonstrated by going to the Cross for us.[15]
In the world in which we live, this is particularly relevant. So, many things are promoted as evil all around us. It seems as if we are surrounded by modern-day Nicolaitans. In fact, the majority of people here in Virginia seem to delight in electing “Nicolaitans” to political offices. This appears to be the case with our newly elected Virginia General Assembly which recently passed the Virginia Right to Reproductive Freedom Amendment (2026).[16] This legislation, spear-headed by Governor Spanberger and backed by her Democratic colleagues, calls for an amendment to the Virginia Constitution to make abortion a constitutional right. It will be on the ballot this coming November to let the people decide whether to implement this change to our constitution. Unfortunately, recent polls indicate that well over 60% of the voters[17] are apparently real “Nicolaitans”—so, the prospects for this constitutional amendment passing appears likely unless Christians step up to the plate and rally against it. But, how do we do that while at the same time avoiding the failure of the Church in Ephesus? In other words, how should we, as the Church, discuss abortion in light of Jesus’ command to “LOVE ONE ANOTHER”? Earlier this month, a guest article appeared in ChristianPost.com that confronts us with this very issue.
The article was written by Victoria Robinson. She is the mother of four grown, married daughters and has ten grandchildren.[18] For the past 30 years, she has been a respected leader in the pro-life movement and strongly opposes abortion. She has been very active in a post-abortion trauma recovery ministry she founded. She has worked with women who have struggled with the emotional wreckage that often comes following an abortion. Ms. Robinson knows firsthand about such matters. Many years ago, she was once in that painful position. As a single mom who was raising two children, she found herself in a desperate position when she became pregnant with her third child. She reluctantly had an abortion and, thereafter, carried in her heart the shame and guilt of her decision. In her article, she expresses alarm about those pro-life supporters who call themselves “abolitionists.” These abolitionists insist that any woman who obtains an abortion be prosecuted with criminal charges. Specifically, they support treating these women as murderers. Ms. Robinson agrees that abortion is murder, but voices her objection to this abolitionist position as follows: “Redeemed, post-abortive women (and men) are a vital part of ending abortion. Their voices matter, and they must be heard. But they will never come out of hiding if the very movement that should extend love, grace, and support calls them murderers and demands steep legal penalties.” [19]
Ms. Robinson’s position is echoed by Heather Lawson. Mrs. Lawson is a devout Christian and the mother of two adult sons—one aged 30, the other is 26. Between the births of these two sons, she became pregnant for the second time. She was married, so the pressures of a single mom were not an issue. Rather, her doctors pressured her to have an abortion claiming the unborn child had a hole in its brain that would prove fatal shortly after his birth. They assured her that having the abortion was the “humane thing” to do. So, she had the abortion only to find out later, upon reading the doctor’s medical notes, that the seriousness of the unborn child’s condition had been greatly exaggerated. For 20 years, she struggled with this terrible reality until a Christian woman helped her find peace in the forgiveness of Jesus Christ. She makes the following point: “All politics aside, you can never fully know who that girl or young woman facing a crisis pregnancy has or does not have in her life. You can never fully know the good or bad advice she was given that may have pressured her to do something she will regret. You can never know the fullness of her story.” And so, she urges us to: “Be the only Jesus she may ever see and love her despite her mistakes.” [20]
So, how do we, as the Church, address this issue of abortion? We can’t simply bury our heads in the sand and ignore the matter. If the Church is going to be relevant in our society today, we have to take a firm stand on this and any other ethical and moral issues of the day. But, we cannot afford to address these things like the Church in Ephesus. Apparently, they were very good at condemning people. But, they failed to reflect the LOVE OF JESUS CHRIST! For that, Jesus rebuked them. And, because of that, we cannot take the position of the so-called abolitionists and demand that women who have had abortions be treated as criminals and thrown in jail. Rather, Jesus gives us a model of LOVE to imitate.
In John 8:3-11, a guilty woman was dragged before Jesus by Pharisees whose sole aim was to cause Jesus trouble. The woman wasn’t guilty of an abortion, but she was very much guilty of adultery. The Pharisees demanded the woman be punished for her crime. They wanted Jesus to lead in having her stoned to death. But, Jesus turned on the Pharisees and said, “Let the one who has never sinned throw the first stone!” John 8:7 (NLT) They all knew that none among them were sinless. And so, one by one, they turned and walked away. Jesus turned to the woman and offered the LOVE OF FORGIVENESS, not condemnation. John’s Gospel tells us: 10 “Then Jesus stood up again and said to the woman, ‘Where are your accusers? Didn’t even one of them condemn you?’ 11 ‘No, Lord,’ she said. And Jesus said, ‘Neither do I. Go and sin no more.’” John 8:10–11 (NLT)
The abolitionists of the abortion issue are very much like the Pharisees who confronted Jesus. Yes, abortion is something that we should all want to be abolished. We must strongly oppose efforts to include the so-called “right to an abortion” in our State Constitution. Abortion is murder. There is no constitutional right to murder anyone—especially a helpless, unborn child. But, then, aren’t we all murderers? Jesus said to call someone an “idiot” is an act of murder.[21] Have you ever done anything like that? If people were locked up for calling each other idiots, we’d all be behind bars. At the same time, we cannot afford to be unclear as to what God’s Word has to say about abortion. Any reasonable reading of Psalm 139, Jeremiah 1:5, Exodus 21:22–25 and Luke 1:15 [22] tells us that an abortion is the wrongful taking of a human life.[23] So, yes, again: It is murder. That is what we must communicate to those who may be considering an abortion. We do this, not to deliberately upset them, but in order that they will be fully informed as to the extreme seriousness of their proposed action. Then, for a woman who has already had an abortion, we are show them the love of Christ and not self-righteous disdain. In other words, we are not called to hurl “stones” at them, as Jesus clarified with the Pharisees. Rather, we tell them of Jesus’ love and forgiveness of even the most egregious of sins of those who are truly repentant. We do this not to condemn them, but to bring them back to Christ so He can heal their broken hearts. We are to do this even though we hate abortion. Why? New Testament scholar, George Beasley-Murray provides the answer by reminding us that: “When [our] hate for the practices of those who err becomes hatred of those who err, Christians depart from the redeeming love of God in Christ.”[24] When that happens, we begin to lose the very thing that anchors our faith—which is the love of Jesus Christ. And so, we need to make sure that we stick to sound, uncompromising, biblical doctrine, while showing the world the love, mercy and grace that Jesus has shown to us. The Church in Ephesus failed miserably in doing this. We cannot afford to do the same. Theologian, John Walvoord puts it well in saying: “How the church today needs to heed this same warning [as was given the Ephesians], that [sound doctrine] and [good deeds] are not enough. Christ wants believers’ hearts as well as their hands and heads.”[25] What’s true for the Church, is also true for you and me. Let’s make sure our heads and hearts are aligned with Christ and filled with HIS LOVE. Do this, and you can rest assured that your HEAVENLY REPORT CARD will receive a passing grade!
Darvin Satterwhite, Pastor
Forest Hill Baptist Church
February 15, 2026
©2026 All Rights Reserved as follows:
Anyone is at liberty to use this sermon or any portions thereof for educational or religious purposes, with or without credit. The pastor believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Forest Hill Baptist Church in Louisa, Virginia.
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[1] Fair, Ian A. 2011. Conquering with Christ: A Commentary on the Book of Revelation. Abilene, TX: Leafwood Publishers.
[2] Jamieson, Robert, A. R. Fausset, and David Brown. 1997. Commentary Critical and Explanatory on the Whole Bible. Vol. 2. Oak Harbor, WA: Logos Research Systems, Inc.
[3] Matthew Y. Emerson, Between the Cross and the Throne: The Book of Revelation, ed. Craig G. Bartholomew, Transformative Word (Bellingham, WA: Lexham Press, 2016), 11–12.
[4] Moo, Douglas J. 2018. “The Letters and Revelation.” In NIV Biblical Theology Study Bible, edited by D. A. Carson, 2273–74. Grand Rapids, MI: Zondervan. See also: Mangum, Douglas, ed. 2020. Lexham Context Commentary: New Testament. Lexham Context Commentary. Bellingham, WA: Lexham Press.
[5] Fair, Ian A. 2011. Conquering with Christ: A Commentary on the Book of Revelation. Abilene, TX: Leafwood Publishers.
[6] Moo, Douglas J. 2018. “The Letters and Revelation.” In NIV Biblical Theology Study Bible, edited by D. A. Carson, 2274. Grand Rapids, MI: Zondervan.
[7] Robert B. Sloan, “The Revelation,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 667.
[8] Glen Spencer, Revelation: Unveiling Christ and His Prophetic Program, Expository Pulpit Series (WORDsearch, 2005), 26.
[9] Fair, Ian A. 2011. Conquering with Christ: A Commentary on the Book of Revelation. Abilene, TX: Leafwood Publishers.
[10] Walvoord, John F. 1985. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck, 2:933. Wheaton, IL: Victor Books.
[11] Jamieson, Robert, A. R. Fausset, and David Brown. 1997. Commentary Critical and Explanatory on the Whole Bible. Vol. 2. Oak Harbor, WA: Logos Research Systems, Inc.
[12] Walvoord, John F. 1985. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck, 2:933. Wheaton, IL: Victor Books.
[13] Donaldson, T. L. 1979–1988. “Nicolaitans.” In The International Standard Bible Encyclopedia, Revised, edited by Geoffrey W Bromiley, 3:533. Wm. B. Eerdmans.
[14] Carl B. Hoch Jr., “New Command,” in Evangelical Dictionary of Biblical Theology, Baker Reference Library (Grand Rapids: Baker Book House, 1996), 559.
[15] Robert J. Dean, Bible Studies for Life, Spring 2007, Herschel Hobbs Commentary (LifeWay Christian Resources, n.d.), 79.
[16] See Ballotpedia.org at https://ballotpedia.org/Virginia_Right_to_Reproductive_Freedom_Amendment_(2026).
[17] Ibid.
[18] DignityDefense.org, https://www.dignitydefense.org/about-victoria-robinson (accessed February 12, 2026).
[19] Victoria Robinson, “Abortion abolitionism's shame-based legalism. I will never support it.” ChristianPost.com, https://www.christianpost.com/voices/i-will-never-support-abortion-abolitionism-shaming-women.html (February 7, 2026).
[20] Heather Lawson, “Why it took me more than 20 years to share my abortion story,” ChristianPost.com, https://www.christianpost.com/voices/why-it-took-me-more-than-20-years-to-share-my-abortion-story.html (February 10, 2026).
[21] Matthew 5:21–22 21 “You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment.’ 22 But I say, if you are even angry with someone, you are subject to judgment! If you call someone an idiot, you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell.” (NLT)
[22] Psalm 139:13–17 13 “For you created my inmost being; you knit me together in my mother’s womb. 14 I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. 15 My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. 16 Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be. 17 How precious to me are your thoughts, God! How vast is the sum of them!” (NIV)
Jeremiah 1:5 “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.” (NIV)
Exodus 21:22–25 22 “If people are fighting and hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. 23 But if there is serious injury, you are to take life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, bruise for bruise.” (NIV)
Luke 1:15 “For he [John the Baptist] will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born.” (NIV)
[23] Abortion is the wrongful taking of a human life: See Psalm 139, Jeremiah 1:5, Exodus 21:22–25 and Luke 1:15.
[24] Beasley-Murray, George R. 1994. “Revelation.” In New Bible Commentary: 21st Century Edition, edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham, 4th ed., 1428. Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[25] Walvoord, John F. 1985. “Revelation.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck, 2:933–34. Wheaton, IL: Victor Books.
Topics: Abortion, Love of Christ, New Command
