The thesis of Donald Kraybill’s book reflects in the title of the book “Upside Down Kingdom. Kraybill got the title from a story on the book of Acts where local officials in Thessalonica accuse Jason of harboring disciples of Jesus who were putting the world upside down with their teachings. Kraybill argues that the Kingdom of God is about putting the world upside down by espousing ideas that are contrary to the norm. For example, the rational world aspires for riches but in the Kingdom of God, exceeding riches may be a limitation for good Christianity. Similarly, the world seeks to counter the offense by offending back. However, the Kingdom of God advocates for doing good to those who harm Christians (Kraybill, 1990). Upside down means a form of an inverted world whose norms are contrary to what others consider as normal. As long as God has commanded His people to do something, it does not matter what the opinion of other people considers the same. Kraybill indicates that he is a social worker, not a theologies, a fact that informs his opinions as shared in the book. Therefore, he looks at the bible based on its impact on the laity, as opposed to a theological perspective.
Thesis Development
Chapter 1: Down is Up
In the first chapter, Kraybill uses the example of the birth of Christ to argue the concept of an upside-down kingdom. He lays the foundation by talking about John the Baptist, the herald who talked about the coming of Christ. John was born to an elderly couple who did not have any children. Clearly, this was against the norm. Further, Christ was born in a carpenter’s family which was poor (Kraybill, 1990). The Son of God and the King of Israel would normally have elected an affluent family where He could grow up with the kind of comfort and respect he deserved. However, Jesus chose to live among the poor. According to Kraybill, this was a sign that the norm preferred by the world was going to change. The family of a poor carpenter was going to be the most important among the Jews. These abnormal choices reflect a kingdom that is upside down.
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Chapter 5: Free Slaves
In the fifth chapter, Kraybill teaches about the upside-down kingdom using the example of the year of Jubilee. The year of Jubilee came after every 50 years and in this year, all land would return to its original owners and all slaves would be set free. Kraybill argues that in the modern world, returning land to its original owners and freeing slaves may not make sense. However, the underlying message behind the years of jubilee is kindness, mercy, and forgiveness (Kraybill, 1990). These three attributes are relevant in any age and in any season. Just as God set the children of Israel free from slavery in Egypt so has He set the modern Christian free from sin. In return the Christian should be kind, show mercy and forgive others. Christians were slaves and have been set free so that they can set others free from what why owe them.
Chapter 9: Lovable Enemies
In chapter nine, Kraybill expounds on the upside-down kingdom through the concept of extending Agape love to enemies. Normally, people tend to love their friends and family but hate their enemies. After all, their enemies hate them too and seek to do them harm. However, Kraybill uses two parables, the first about the Prodigal Son, and the second about the Good Samaritan to argue about Agape love (Kraybill, 1990). In the first parable, a loving father accepts a rebellious son back home while in the second, a Samaritan treats the wounds of a Jew who is supposed to be an enemy. This and other examples reflect the Agape unconditional love of God. God elects to love Christians unconditionally, even when they have wronged Him. In the same way, Christians are supposed to extend love even to their enemies. A world where people love their enemies unconditionally reflects an upside-down kingdom.
Kraybill's Understanding of Three Topics
Kraybill’s presents the kingdom of God as a union of Christians. This Kingdom is not limited to a geographical place or time but transcends to every place where people believe in God. Secondly, money is to Kraybill is an important and valuable resource even for Christians. However, believers should not replace God with money as it can lead them astray. Money should aid Christians in loving God and taking care of others. Finally, Kraybill understands Nonviolence & Peacemaking as an obligation for all Christians (Kraybill, 1990). All Christians should not cause any violence and should also seek to make peace with others.
Discussion on the Kingdom of God
The entirety of the book the Upside-Down Kingdom relies on Kraybill’s understanding of the Kingdom of God. The author does not look at the Kingdom as something that existed in the times of the Bible or that will come in the future when Christ returns. He argues for the Kingdom that has been since God created man and will continue to eternity. I agree with this argument since God does not change. He has been in charge of the world since He created it and will continue as such. Seasons may change so do people. Abraham lived in a different dispensation compared to David, Paul or us. However, in all these times, God remains the same and His Kingdom endures. Kraybill also rightfully applies this interpretation to the synoptic gospels. These gospels have a lot of direct quotes of Christ speaking to believers. Kraybill interprets these gospels in a manner that us most applicable to Christians at this time. Modern Christians do not love two millennia ago when Jesus lived on earth in the flesh but they can still apply his teachings to their respective situations.
Reference
Kraybill, D. B., & Sine, T. (1990). The upside-down kingdom . Scottdale, PA: Herald Press.
