Matacio: The Paraclete as Broker of Truth in Context

The Paraclete as Broker of Truth in Context

their mission of preaching the three angels’ messages of Rev By Doug Matacio 14:6-12 (a contextualized form of the , specifically de- signed for an end-time audience) This article builds on “the throughout the world. dynamic nature of present truth” What is the work of the Holy (Knight 2000:17-28) that Sev- Spirit in contextualization for enth-day Adventists have val- world mission? This article fo- ued since the movement began, cuses only on the Paraclete and applies it to mission ad- passages in the , vance. James White, in begin- which suggest that the Spirit ning the publishing work of is a broker of truth—providing the church, quoted 2 Pet 1:12 access to truth from that (KJV), “WHEREFORE, I will not enables believers to complete be negligent to put you always God’s mission in fresh contexts in remembrance of these things, of time and place. though ye know them, and be established in the PRESENT The Initial Promise: A Broker TRUTH” (1849:1). Since “con- of Truth (:15-17) textualization,” that is, truth in time and place1 goes nicely with “(15) If you love me, you will keep the Adventist concept of “present my commandments. (16) And I will truth,” Seventh-day Adventists ask the Father, and he will give you may unite to embrace it as an another Helper (paraklētos), that he important means for completing may be with you forever; (17) that is the Spirit of truth, whom the world Doug Matacio is cannot receive, because it does not Associate Profes- behold him or know him, but you sor of Religious know him because he abides with Studies at Cana- you, and will be in you” (NASB). dian University College, Lacombe, The four Paraclete (Greek: Alberta. “one called to be beside,” cf. Mounce 2003:432; Louw and Nida 1989:423, 424) passages can be understood in light of the Published by Digital Commons @ Andrews University, 2006 1 92 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 2 [2006], No. 1, Art. 8 purpose of John’s Gospel, which Paraclete will help believers of is to convince the second genera- any generation or society to “con- tion of believers, those who had textualize” the truth of Jesus’ not seen Jesus in person, that commands by living with them they too could believe (Minear and being in them as they obedi- 1981:247-264; Paulien 1995:19- ently apply those commands in 23). So, this Gospel itself is a new and specific contexts. contextualization designed to encourage a particular group. The Essence of “Only when the word is related Contextualization: A Brokerage to the urgent needs of a par- of Teaching and Remembering ticular generation does the wider Truth (John 14:26) relevance of that word emerge” “But the Helper, the , (Minear 1981:264). whom the Father will send in My Tricia Gates Brown researched name, He will teach you all things, paraklētos the term, , in ancient and bring to your remembrance all Greek literature (Demosthenes, that I said to you” (NASB). Heraclitus, Bion Borysthenes, Dionysius Halicarnassus, and In this next Paraclete pas- ) and concluded that it sage the Gospel writer presents was a broker or mediator who the essence of contextualization.

We see the Paraclete emerging as a broker of truth in different temporal contexts.

stood in the gap between the The key expression, panta, “all patron, who possessed some sort things,” links the activity to all of benefit, and the client, who contexts of time or place. needed access to the patron’s In the first place, the Spirit of benefit (2003:180-181). A “bro- truth will teach all things, imply- ker of truth,” in the context of ing that there are some things this paper is a mediator who the disciples do not yet know, provides access to divine truth, that they will need to know in not otherwise obtainable (The the future. This understand- idea of “legal advocate” is almost ing is confirmed later, “I have entirely missing from the Greek many more things to say to you, literature antedating John’s gos- but you cannot bear them now” pel. 2003:170-182). (John 16:12; NASB). The word John 14:15-17 reveals the now implies they will be able to connection between obedience, bear them in a different tempo- the Paraclete, and truth. The ral context. “All things [all truth https://digitalcommons.andrews.edu/jams/vol2/iss1/8 2 Journal of Adventist Mission Studies 1/2006 93 Matacio: The Paraclete as Broker of Truth in Context in all contexts] that the Father ous in its radical contextualization” has are Mine; therefore I said, (1989:91). that He takes of Mine, and will When Van Engen compares disclose it to you” (John 16:15; neos truth and kainos truth he NASB). The promise is that the is comparing two Greek words Paraclete will disclose these new for “new”, the former emphasiz- truths at a future time when ing radical discontinuity and the the disciples will be able to bear latter, much more common in the them or when they are needed. , meaning “con- We see the Paraclete emerging tinuity in the midst of change” as a broker of truth in different (1989:85-86). In the process of temporal contexts. contextualization the Paraclete Second, the Paraclete in a brokers kainos truth. ministry of remembrance, will broker access to truth in the The Purpose of memories of second and future Contextualization: generation disciples, reminding Witnessing to Brokered Truth them of the panta, “all things,” (John 15:26-27) that Jesus had taught the first generation. Contextualization in “(26) When the Helper comes, the Paraclete passages is born whom I will send to you from the in this juxtaposition of the two Father, that is the Spirit of truth, “all things.” The panta taught in who proceeds from the Father, He will bear witness of Me, (27) and you different contexts later will not will bear witness also, because you contradict the panta that Jesus have been with Me from the begin- had already taught them—(for ning” (NASB). example, Paul’s lifting of circum- cision for and pioneer Before Jesus can come again Adventist understanding of the (John 14:1-3) the disciples have sanctuary). their work cut out for them: Charles Van Engen, discussing participation in the mission of theologizing in context concludes: God. This missionary context of the Paraclete passages is set in “Clearly we are dependent on the John 14:12, “Truly, truly I say to Holy Spirit here. During his farewell you, he who believes in Me, the discourse, Jesus emphasized the di- dactic role of the ‘Spirit of truth.’ ‘The works that I do shall he do also; Counselor, the Holy Spirit, whom and greater works than these the Father will send in my name, shall he do; because I go to the will teach you all things, and will Father” (NASB). Köstenberger remind you of everything I have said comments, “the disciples’ perfor- to you’ (John 14:17 NIV). Again there mance of ‘greater works’ may be is clear unity of the truth; it is the taken to refer to the gap Jesus’ truth of Jesus Christ, and it will not followers would fill between his be a neos truth. It will be a kainos ascension and return. Thus the truth, which is both continuous with previous revelation and discontinu- work of Jesus . . . foreshadowed Published by Digital Commons @ Andrews University, 2006 3 94 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 2 [2006], No. 1, Art. 8 in his ‘signs,’ would continue to disciples’ witness about Jesus.2 be carried out through the dis- Jesus needs the Paraclete ciples” (1998:171). to witness on his behalf since In John 15:26-27 mission he himself is returning to the takes the form of “bearing wit- Father. He will be present in the ness” (NASB) of Jesus or “testify- world only through the Spirit and ing about” him (NIV). A paraklētos his disciples. Does the text give in ancient Greece, while not pri- us any clues as to how these two marily a forensic figure, would witnesses, the Paraclete and the sometimes testify in court on be- church, work together? I have half of a friend (see John 15:13; suggested above that they both T. Brown 2003:218-219). witness to the world (also Carson To whom are the Paraclete 1979:563). Secondly, the Para- and the disciples being called clete, again called “the Spirit of to witness? If they are both to truth” here, also witnesses to the witness to the world, how do disciples concerning the truth we understand John 14:17b, about Jesus that they must take which says that the world can- to the world. Verse 26 underlines

The Paraclete and the body of dis- ciples, work together to bring Jesus’ “other sheep” into the fold when they hear truth in context.

not receive the Spirit of truth the fact that this “Helper” is be- “because it does not see Him or ing sent “to you,” the disciples. know Him?” First, the context The Paraclete is involved in of 14:18-25 indicates that a a two-fold ministry on behalf of hostile world is in focus here. the disciples: brokering truth Second, the answer can be seen for the disciples which enables in light of John 10:16, “I have their mission of witnessing to the other sheep, which are not of world, and acting as a helper or this fold; I must bring them also, broker witnessing directly before and they will hear My voice; and them and after them in the world they will become one flock with about Jesus. Thus the two wit- one shepherd.” The world itself nesses, the Paraclete and the does not understand or receive body of disciples, work together the Paraclete, but Jesus’ “other to bring Jesus’ “other sheep” into sheep” out in the world do hear the fold when they hear truth in the testimony, and they respond context. positively to the Spirit’s and the https://digitalcommons.andrews.edu/jams/vol2/iss1/8 4 Journal of Adventist Mission Studies 1/2006 95 Matacio: The Paraclete as Broker of Truth in Context The Work of of elegksei ton kosmon peri, Contextualization: translated above (v. 8) as “prove Brokering Truth by Proving the the world wrong about.” On the World Wrong (John 16:7-13) meaning of elegksei two groups of scholars have emerged that (7) Nevertheless I tell you the truth: it is to your advantage that parallel the two meanings of I go away, for if I do not go away, convict in Webster’s dictionary the Advocate [or Helper, margin] (1985:287): “To find or prove to will not come to you; but if I go, I be guilty” and “to convince of will send him to you. (8) And when error or sinfulness.” So, to trans- he comes, he will prove the world late “convict” (NIV, NASB, NKJV) wrong about sin and righteousness is ambiguous; it is one thing for and judgment: (9) about sin, because the Paraclete to prove to the dis- they do not believe in me; (10) about ciples that the world is wrong or righteousness, because I am going to the Father and you will see me guilty (R. Brown 1966-70, Vol. no longer; (11) about judgment, II:705), but it is quite another because the ruler of this world has thing to convince the world to been condemned. (12) I still have admit its own sinfulness (Carson many things to say to you, but you 1979:574-575). Louw and Nida’s cannot bear them now. (13) When lexicon defineselegchō : “to state the Spirit of truth comes, he will that someone has done wrong guide you into all the truth; for he with the implication that there will not speak on his own, but will is adequate proof of such wrong- speak whatever he hears, and he will declare to you the things that are to doing, to rebuke, to reproach” come (NRSV). (1989:436). Two factors indicate the pri- This final passage may be mary meaning here should be divided into three parts. Verse “convict in the sense of proving 7 follows the pattern of the first to the disciples that the world is three passages by including the wrong.” First, John 16:7 twice re- encouraging promise that the peats that the Paraclete is being Paraclete will be sent. Verses 8- sent “to you [the disciples].” Verse 11 present the work of the Para- 8 is thus basically saying, “When clete as contextualizer: showing he comes to you (according to the the world to be wrong about sin, verse 7 context), he will prove righteousness, and judgment. the world to be wrong. Second, Finally, verses 12-13 remind us John 14:17 has already stated that the Paraclete’s main work that the world cannot receive the is to give Jesus’ followers access Spirit of truth “because it does to truth for mission accomplish- not see him or know him.” It is ment (John 14:12) in whatever not therefore “the world,” that is contexts that might arise in the convinced of its sinfulness, when future. the Paraclete comes—but Jesus’ Much scholarly discussion “other sheep” who will come out has centered on the meaning of the world and into the fold Published by Digital Commons @ Andrews University, 2006 5 96 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 2 [2006], No. 1, Art. 8 when they hear the voice of Je- them not to be deceived by false sus through the witness of the versions of truth in the various Spirit and the disciples (see an societies and religions of the earlier instance in John 12:20- world. It prevents syncretism 21; RSV). Köstenberger supports and other abuses of the biblical this understanding that “the principle of the contextualization world” refers to those who oppose of truth. God and God’s people in John Second, the Paraclete’s direct (1998:187-188).3 witness in the world was hinted What is the Paraclete’s actual at in John 15:26, where Jesus work in John 16:8-11? First, by promised that the Spirit of truth way of summary, the general would testify in response to context of the Paraclete passages the hostile world mentioned in in the is Je- 15:18-25. The fact that 15:27 sus encouraging his disciples in said that the disciples would also light of the fact that he is going testify implied that the testimony away and they have a mission of the Spirit in the world would

Contextualization requires that dis- ciples listen to the Spirit of truth as they separate the innocent assump- tions, values, social customs, and ar- tifacts of their society from the three tragic miscalculations that will eventu- ally doom it.

to accomplish in a hostile world be direct and distinct from that (John 14-16). The immediate of the disciples. So, we can un- context of 16:8 is the twice re- derstand the Paraclete’s coming peated promise in verse 7 that to the disciples in 16:7-11 to Jesus will send the Paraclete to also refer to his testimony in the you (the disciples). So, it follows world as another way of aiding that verses 8-11 teach that the the disciples. He not only proves Paraclete will broker to Jesus’ to them that the world is wrong, disciples the truth that the but he witnesses directly in the world is wrong; it will expose to world, a broker “sealing the the disciples the false teachings deal,” while powerfully support- of the world with regard to sin, ing the disciples’ witness. In this righteousness, and judgment. way he persuades Jesus’ “other This Paracletian ministry helps sheep” to come out of the world https://digitalcommons.andrews.edu/jams/vol2/iss1/8 6 Journal of Adventist Mission Studies 1/2006 97 Matacio: The Paraclete as Broker of Truth in Context (Jesus also chose his original nocent assumptions, values, sheep “out of the world” cf. John social customs, and artifacts of 15:19b). their society from the three tragic Third, the Paraclete will prove miscalculations that will eventu- to the disciples as they witness ally doom it. Disciples in every that the world is wrong about society, taught and guided by the only three things, important as Paraclete, will be able to show they are: sin, righteousness, and how the people of “their world” judgment. The world of Japan, are right about many things, but for example, is not necessarily wrong about sin, righteousness, wrong about eating with chop- and judgment. sticks, removing shoes in the Fourth, the Paraclete points house, or soaking in a soapless out that the world is wrong about hot ofuro (bath). The world of In- sin because it does not believe donesia is not necessarily wrong in Jesus. He helps disciples to about shaking hands profusely realize that even though the instead of bowing. The world of world defines sin as committing Islam is not necessarily wrong some kind of heinous crime, about posture in prayer. The the gospel’s definition of sin is

The Paraclete brokers the truth that no set of cultural values, as good as they might be, can qualify as salvific righteousness.

people of the United States are consciously refusing to believe not necessarily wrong in say- in Jesus. No matter how ethi- ing “hi;” nor are the people of cal humans may be, they are Canada wrong in saying, “eh” sinners and subject to eternal as a tag question at the end of death when they refuse to believe statements. It is not the work in Jesus as Savior and Lord. of the Paraclete to prove that The other important factor is the world is wrong about these that “the world” (including every kinds of cultural details. Yet, society) does not believe Jesus all the societies in the Johan- when he tells them that certain nine concept of the world are cultural customs and behaviors wrong about sin, righteousness, it condones are actually sins and judgment. Contextualiza- against God. No contextualized tion, therefore, requires that understanding of truth can ig- disciples listen to the Spirit of nore these factors, and the Para- truth as they separate the in- clete helps the disciples to point Published by Digital Commons @ Andrews University, 2006 7 98 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 2 [2006], No. 1, Art. 8 them out whenever the gospel is Gospel writer reiterates the work preached. of the Paraclete as “the Spirit of Fifth, the Paraclete brokers truth in guiding Jesus’ disciples the truth that no set of cultural into “all the truth” (verses 12-13). values, as good as they might be, A missiological understanding can qualify as salvific righteous- could paraphrase, “He will guide ness. What the world calls righ- you into the truth as it can be teousness is as “filthy rags” (Isa applied in all contexts of the 64:6; KJV) from the perspective missionary enterprise.” Context of the gospel. So, righteousness is implied in the reference to the here needs to be understood in future in the last phrase of verse an ironic sense; it is false righ- 13, “And he will disclose to you teousness (Carson 1979:558-60) what is to come.” Some truth will like Paul’s “righteousness of my be reserved for future contexts. own derived from the law” (Phil Eighth, verse 13 further sug- 3:9; NASB). Only Christ’s sinless gests that the Paraclete’s work life received by faith qualifies as of contextualization will overlap righteousness in the Christian that of a prophet. One of the economy. The Paraclete steps gifts of the Holy Spirit is proph- forward to broker this truth be- ecy, and two prophetic roles are cause Jesus, having gone to the mentioned here: one who speaks Father, is not on earth to do so. on God’s behalf and one who can Sixth, the Paraclete brokers disclose the future. Historically, the truth that the world’s concept the work of a prophet is to speak of judgment is false. “By put- God’s message in the context of ting Jesus to death, the world a particular time and place. M. will believe it has succeeded in E. Boring has suggested the Jo- condemning him. According to hannine community fostered the the world’s mistaken wisdom, gift of prophecy as seen in the justice will have been served” Fourth Gospel’s inclination to (T. Brown 2003:231). The world view Jesus, the first Paraclete, as will also judge Jesus’ disciples a prophet. “Every verb,” Boring as they witness, in many cases suggests, “describing the min- persecuting them in some way istry of the Paraclete is directly or even condemning them to related to his speech function” death. But the Paraclete offers (1978:113-123). the truth that the world’s judg- “He teaches ‘all things,’ things ment is false because the ruler which the historical Jesus did not of the world has himself already say and could not have said. The been judged. This last statement revelations from Christian prophets gives Jesus’ witnesses authority are thus not simply a repetition of over evil spirits and other forms the tradition; they are an expan- of the demonic. sion of it. New words of Jesus are Seventh, in the conclusion coined for new situations, words of the Paraclete passages, the that are genuinely new, and yet are https://digitalcommons.andrews.edu/jams/vol2/iss1/8 8 Journal of Adventist Mission Studies 1/2006 99 Matacio: The Paraclete as Broker of Truth in Context in line with the tradition and can to should be at the forefront in de- some extent be tested by it” (Boring veloping the theology and practice 1978:118). of contextualization. An example from the Seventh- day Adventist perspective is the Conclusion gift of prophecy in the ministry of This study of the Paraclete Ellen G. White. The Paraclete, the passages in John shows that Spirit of truth, it seems is also the the Paraclete is sent to “broker” Spirit of prophecy. The Adventist or provide access to truth for Church may come to see the Ellen the benefit of Jesus’ disciples White writings as primarily an at- and the world in which they are tempt to contextualize truth and called to work. The Spirit of truth make it relevant to the 19th and delivers present, contextualized early 20th centuries. For example truth to meet the needs of work- White’s advocacy of vegetarian- ers as they participate with God in his mission: to communicate

Present truth is ambiguous in that the word, present, may apply either to time or place. In the Paraclete passages, where John speaks of now and future, the primary focus is on time. . . . Paul’s primary focus was contextualizing truth in contexts of space.

ism fits the context of conditions the gospel of Jesus Christ in a in the meat industry in the 19th culturally diverse world. And the century. Certainly Jesus himself Paraclete supports this mission did not advocate vegetarianism, by working jointly with the dis- though the principle of caring for ciples, empowering their witness one’s body is scriptural. Now the with a direct witness to present church sees itself as carrying on truth in the world. In this way the prophetic tradition of Elijah Jesus’ “other sheep,” wherever and John the Baptist through they may be in contexts of time its unique message (Provonsha and/or place, may hear his voice 1993:37-60). The link between the and follow him. role of the prophet and contextu- Present truth is ambiguous alization of truth means that the in that the word, present, may Seventh-day Adventist Church, apply either to time or place. which claims the gift of prophecy, I have found, however, that in Published by Digital Commons @ Andrews University, 2006 9 100 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 2 [2006], No. 1, Art. 8 the Paraclete passages, where cause the disciples to forget the John speaks of now and future, foundation Jesus laid. The har- the primary focus is on time. A mony of what must be learned in recent study in the biblical the- the future and the truths Jesus ology of contextualization has has already taught—is the es- already suggested that Paul’s sence of contextualization in the primary focus was contextual- Paraclete passages. izing truth in contexts of space: The third passage (John societies, ethnic groups, and 15:26-27) suggests the purpose geographical places (Flemming of contextualization. The Spirit 2005:56-233). will offer truth in season in or- In the introductory Paraclete der to make witness possible in passage (John 14:15-17) Jesus a hostile world (John 15:18-25). makes a promise to give another Here we see the context of place Paraclete to the disciples that he as well as that of time. The Para- may be with them forever. The clete, called the Spirit of truth focus on the Paraclete’s minis- here, bears witness directly and try to the disciples themselves is by the disciples’ side enabling begins in the first two verses and them to effectively bear witness contrasts with verse 17a where to truth themselves. Jesus’ prom- the world does not receive, see, ise—that the disciples would do or know him. The passage ends greater works [of mission] than by describing the projected inti- he did (John 14:12)—will be ful- macy between this “Helper” and filled in this way. the disciples: they will know him In the last passage (John because he abides with them and 16:7-13) we can see the nitty- is in them. gritty work of contextualization In the second passage (John in the ministry of the Paraclete. 14:26) the Paraclete is sent to do How does he actually do it? He two specific things: he will teach does it by the process of proving all things in the future, and he to the disciples and to Jesus’ will help the disciples to remem- “other sheep” (John 10:16) in ber everything that Jesus taught the world that the world is dead them in the past. The Paraclete’s wrong about three important ministry of contextualization things. It fails to realize that its includes teaching new insights most deadly sin is to refuse to appropriate to future contexts, believe in Jesus; it values its own but all these new things will righteous works for salvation be learned even as Jesus’ past rather than the righteousness teachings are continually re- of Christ; and it continues to membered. The new teachings, pass judgment on Christ, failing which the disciples cannot bear to see the irony that at Christ’s now but can bear in future crucifixion, it was actually his contexts (John 16:12), will not adversary that was condemned. contradict the old, nor will they At the same time the disciples https://digitalcommons.andrews.edu/jams/vol2/iss1/8 10 Journal of Adventist Mission Studies 1/2006 101 Matacio: The Paraclete as Broker of Truth in Context

TRUTH FOUNDATIONS TRUTH IN NEW CONTEXTS

←Remembrance Teaching & Guidance→ ↓ ↓ Will Bring to Remembrance Will Teach All Things the Truth (Future) that Jesus Had Taught and Will Guide ↓ into All Truth ↓ (Future) ↓ ↓

Conviction Assumption ↓ ↓ Will Prove the World Will Assume the World Wrong to Disciples Right and “Other Sheep” about Other Values about and Customs Sin, Righteousness, Judgment (What is Not Wrong Is Right) FOR WITNESSING TO TRUTH BUILDING

learn that in their witness the that will compromise neither. world need not be censured for The Paraclete is building truth many values that are of lesser that makes witness in the world consequence. In this passage possible in new contexts. the Spirit of truth guides the The two cells in the left col- disciples step by step into more umn show the foundations of and more truth as new temporal truth established by Jesus him- contexts necessitate it. self; he taught truth to his dis- I conclude with the presenta- ciples, and he established the tion of a model of the Paraclete’s criteria for distinguishing truth: ministry of contextualization in the definition of sin, the standard the Gospel of John (see above). for righteousness, and with his In the model the Paraclete, death and resurrection—the ba- the Spirit of Truth, helps Jesus’ sis for judgment in all possible disciples to remember the truth contexts. that was taught by Jesus even The two cells on the right as he teaches them new things show how the Paraclete will teach in new contexts of time and truth which the disciples “could place, and guides them into all not bear” at the time of Jesus’ the truth that they will need in farewell discourse. Jesus’ dis- these future contexts. The Spirit ciples throughout history would provides the necessary “founda- encounter new contexts of time tion” and the new “structures” and place that would demand

Published by Digital Commons @ Andrews University, 2006 11 102 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 2 [2006], No. 1, Art. 8 continued teaching and guid- tion for missiological theory and ance. The gospel would be taken practice as part of their unique into new frontiers where ethnic contribution to the building up groups new to would of the Body of Christ. need to distinguish between wrong and right. Notes The two top cells show how the 1I am beginning with the fol- Paraclete is called to a ministry of lowing “textbook” definition of helping disciples of all ages and contextualization, but working geographical locations to build toward one adjusted through truth internally using the foun- insights gained in this study dation of Christ’s teachings and of the Paraclete passages in the new truth structures that John’s gospel. “Contextualiza- the disciples could not originally tion attempts to communicate “bear,” which he will now teach the gospel in word and deed and in context. The two bottom cells to establish the church in ways show how the Spirit of truth will that make sense to people within enable the disciples to reach out their local cultural context, pre- with this contextualized truth senting Christianity in such a and witness to the world, making way that it meets people’s deep- possible the gathering of Jesus’ est needs and penetrates their “other sheep” into the fold. worldview, thus allowing them to As a result of this study I follow Christ and remain within have developed a new defini- their own culture” (Whiteman tion of contextualization which 1997:2). comes out of John’s Paraclete 2Many scholars suggest that passages. Contextualization is a when Jesus mentions “other process by which the Paraclete sheep” in John 10:16, he is will provide present truth in time referring to the Gentiles who and place—based on the remem- were outside the Jewish fold. brance of truth already taught by My application of this text to Jesus and the Spirit’s teaching/ our contemporary context sees guiding ministry of leading both the fold as the church and the witnessing disciples and Christ’s other sheep as those in the world “other sheep” in the world into that join the church when they all truth. hear the gospel being preached. Seventh-day Adventists as a “Spiritual Israel,” for example, prophetic movement called to is seen in Gal 3:29, “And if you preach the three angels’ messag- belong to Christ, then you are es of Rev 14 as “present truth” Abraham’s descendants, heirs and supported by a gift of proph- according to the promise.” See ecy should not only embrace the also Rev 11:2 where the term, concept of contextualization. ethnos, “Gentiles” or “nations,” They should specialize in devel- may be understood in a sym- oping a theology of contextualiza- bolic, spiritual sense. https://digitalcommons.andrews.edu/jams/vol2/iss1/8 12 Journal of Adventist Mission Studies 1/2006 103 Matacio: The Paraclete as Broker of Truth in Context 3Carson (1979:558) argues Knight, George R. 2000. A search that elegchō should be taken to for identity: The development mean “convince of,” that the Par- of Seventh-day Adventist be- aclete convinces the world of its liefs. Hagerstown, MD: Review and Herald. sin, but offers no explanation for Köstenberger, Andreas J. 1998. how this meaning can fit the con- The missions of Jesus and text of John’s Gospel, where “the the disciples according to the world” is seen as always opposing fourth gospel. Grand Rapids, God and his people (1979:558). MI: William B. Eerdmans. While “the world” as defined by Louw, Johannes P. and Eugene John is never convinced of its A. Nida. 1988. Greek-English sin, pseudo-righteousness, or lexicon of the New Testament mistaken views on the judgment based on semantic domains, Vol. 1. New York: United (against Carson), Jesus’ “other Societies. sheep,” in the world recognize the Minear, Paul. 1981. The Audience voice of Jesus in the witnesses of of the Fourth Gospel. In In- the Paraclete and the disciples, terpreting the . James and follow him into the fold. Luther Mays, ed. Philadelphia, PA: Fortress. Works Cited Mounce, William D. 2003. Basics Boring, M. E. 1978. The influence of biblical Greek. Grand Rap- of Christian prophecy on the ids, MI: Zondervan. Johannine portrayal of the Paulien, Jon. 1995. John: Jesus Paraclete and Jesus. New Tes- gives life to a new generation. tament Studies 25:113-23. Boise, ID: Pacific Press. Brown, Raymond E. 1966-70. The Provonsha, Jack. 1993. A remnant gospel according to John, 2 in crisis. Hagerstown, MD: vols. New York: Doubleday. Review and Herald. Brown, Tricia Gates. 2003. Spirit in Van Engen, Charles. 1989. The the writings of John: Johan- New Covenant: Knowing nine pneumatology in social- God in Context. In The word scientific perspective. Jour- among us: contextualizing the- nal for the study of the New ology for mission today. Dean Testament supplement series S. Gilliland, ed. Dallas: Word. 253. London: T&T Clark. White, James. 1849. Untitled in- Carson, Donald A. 1979. The func- troductory note. Present Truth tion of the Paraclete in John 1:1. 16:7-11. Journal of Biblical Whiteman, Darrell. 1997. Contex- Literature 98:547-66. tualization: the theory, the “Convict.” 1985. Webster’s ninth gap, the challenge. Interna- new collegiate dictionary. tional Bulletin of Missionary Springfield, MA: Merriam- Research 21:2-7. Webster. Flemming, Dean. 2005. Contextual- ization in the New Testament: patterns for theology and mission. Downers Grove, IL: InterVarsity Press. Published by Digital Commons @ Andrews University, 2006 13 104 Journal of Adventist Mission Studies