Bishop G.E. Patterson Hit HARD With This One! Jesus Is NOT The Father! Bring Back Sound Doctrine!

The Moment When Christ Hands the Kingdom Back to the Father

Few biblical passages create a more dramatic picture of Christ’s ultimate victory than Paul’s words in 1 Corinthians 15.

The passage describes Jesus reigning until every opposing power has been defeated, with death itself becoming the final enemy to fall.

But embedded within that triumphant declaration is a theological distinction that has fascinated Christians for centuries: Jesus is the Son, while the Father is the one who placed all things under the Son’s authority.

The preacher uses this passage to challenge the idea that Father, Son, and Holy Ghost are merely three titles belonging to one individual.

The argument centers on the fact that Scripture repeatedly depicts the Father and Son in relationship with one another.

The distinction becomes especially vivid in Paul’s description of the end.

The Son receives the kingdom and reigns until every rule, authority, and power has been brought into submission.

His reign continues until the final enemy, death, is destroyed.

Yet Paul then introduces an exception to the sweeping statement that everything has been placed beneath Christ’s feet.

That exception is the Father.

The significance of the wording is central to the sermon.

If God the Father is the one who puts everything under Christ’s feet, then the Father cannot simultaneously be identical to the Son in the simplistic sense that the Son is his own Father.

The passage presents two persons in relationship: the one who gives authority and the one who exercises it.

This distinction does not diminish Christ.

Quite the opposite.

The sermon presents Jesus as possessing extraordinary authority precisely because the Father has entrusted the kingdom to Him.

Jesus is not portrayed as a lesser figure struggling for power.

He is the reigning King who triumphs over every opposing authority.

The preacher emphasizes the words describing Christ’s reign: kingdoms fall, authority is overcome, enemies are subdued, and ultimately death itself is destroyed.

The imagery is immense.

Human governments come and go.

Political systems rise and collapse.

Empires that once appeared invincible eventually disappear into history.

Yet the biblical picture places Christ’s reign above every earthly power.

Nothing ultimately escapes His authority.

And still, Paul preserves a distinction.

When everything has been subjected to the Son, the Father remains the exception because He is the one who subjected everything to the Son.

That point becomes even more striking when Paul describes what happens after the final victory.

The Son Himself becomes subject to the One who placed all things beneath Him, “that God may be all in all.”

The sermon interprets this as the ultimate moment of Christ returning the kingdom to the Father.

Jesus’ reign has accomplished its purpose.

Every enemy has been defeated.

Every opposing authority has been conquered.

Even death has been stripped of its power.

Then the Son’s victory culminates in the glory of the Father.

Rather than presenting this as evidence against Christ’s divinity, the sermon frames it as evidence of the profound relationship between Father and Son.

The theological question is therefore not simply whether Jesus is divine.

Christianity has historically made extraordinary claims about Christ’s identity, authority, and relationship to God.

The more specific question is how those truths fit together.

The passage offers one answer through relationship and distinction.

The Father sends.

The Son accomplishes.

The Father gives authority.

The Son reigns.

The Son defeats His enemies.

And ultimately, the Son’s completed work results in the Father receiving glory.

That pattern appears throughout Christian theology and becomes particularly powerful when viewed through the lens of Christ’s redemptive mission.

The sermon also pushes back against the idea that calling Jesus “Father” automatically erases the distinction between Father and Son.

Scripture can use fatherly language in connection with Christ in various contexts, including descriptions of His relationship to creation and salvation.

Yet such terminology does not necessarily mean that Jesus is literally identical to the heavenly Father.

The distinction matters because the New Testament repeatedly depicts Jesus praying to the Father, speaking about the Father, being sent by the Father, receiving authority from the Father, and ultimately submitting the kingdom to the Father.

Those scenes make little sense if Father and Son are understood as nothing more than interchangeable names for the same individual.

At the same time, the sermon does not leave Jesus in a secondary position.

The closing movement returns to worship.

Jesus is proclaimed as Redeemer, King of Kings, Lord of Lords, the great “I AM,” the Beginning and the End, and the Alpha and Omega.

The language shifts from theological explanation to exaltation.

That transition is important.

The sermon’s purpose is not merely to settle a doctrinal argument.

It is to place the listener inside the dramatic biblical story of Christ’s victory.

The Son reigns.

Enemies fall.

Death is defeated.

The kingdom reaches its appointed conclusion.

And the glory ultimately belongs to God.

The image is one of extraordinary cosmic order.

Christ is not struggling indefinitely against forces that might eventually defeat Him.

His reign has a destination.

His enemies have an expiration date.

Even death, humanity’s most terrifying adversary, is ultimately placed beneath His feet.

Yet the final victory does not end with Christ claiming glory for Himself.

Instead, the Son’s triumph culminates in the glory of the Father.

That is the theological tension at the heart of the sermon: Jesus possesses incomparable authority while remaining distinct from the Father.

He is exalted above every earthly and spiritual power, yet He is not presented as His own Father.

The final scene is therefore both triumphant and deeply relational.

Christ reigns until the work is complete.

Death is defeated.

Every enemy is subdued.

And the Son’s completed kingdom points everything back toward the Father.

For the preacher, that is not a contradiction.

It is the beauty of the biblical picture of Father and Son: distinction without diminishing Christ, authority without rivalry, and victory that ultimately ends in worship.

The sermon closes where many Christian proclamations ultimately arrive—not with an abstract theological formula, but with praise.

The victorious Christ remains King of Kings and Lord of Lords, the Redeemer whose triumph over every enemy leads ultimately to the glory of God.