F
rank Hasel has recently joined BRI was published by Peter Lang and is reprinted by
after serving for eighteen years as Wipf and Stock. He holds a PhD in Systematic
dean of Seminar Schloss Bogenhofen, Theology from Andrews University. But, above
Austria, where he also taught the- all, he is the proud father of three young men:
ology. He has also served as direc- Daniel, Florian, and Jonathan. It is a privilege to
tor of the Ellen G. White Research Center at
Bogenhofen Seminary and as a pastor in the
Baden-Wurttemberg and Bavarian Conference
in Ger- many. He has
written articles for
several periodicals
and academic
publica- tions as well
as Minis- try Magazine,
Adven- tist World,
and the Journal of the
Adventist Theological Frank with his sons Daniel, Florian, and Jonathan
Society and is the
author for the welcome a scholar with such academic and pas-
upcom- ing Sabbath- toral experience. As of January 2017, he will also
school Bible Study Guide (1/2017) on the Holy serve as the editor of Reflections. We wish Frank
Spritit and Spirituality. His book Scripture in the Hasel a special blessing and may the Lord guide
Theologies of W. Pannenberg and D. G. Bloesch him in his new responsibilities at BRI.
T
he Sabbath commandment in Exodus One conservative Christian scholar argues that a real
20:8–11 is important to Judaism and fairly change occurred between the Sabbath commandment
well known in Christianity, especially in in Exodus and the one in Deuteronomy—“the Sabbath
Adventism. Apart from Scripture, people now speaks of redemption, not of creation,” thereby
have printed it in catechisms and differ- giving “justification for the observance by the Chris-
ent types of literature. It occurs in paintings and is tian of Sunday rather than Saturday.”3 In this short
engraved in plates of stone or metal. The study of the article we will discuss similarities and differences
Sabbath commandment seems to be a growing interest between Exodus 20:8–11 and Deuteronomy 5:12–15,
even among non-Adventist scholars and theologians take a very brief look at both passages individually,
who may not intend to keep the biblical Sabbath.2 and then focus more extensively on the Sabbath com-
However, most lay Christians are unfamiliar with the mandment as found in Deuteronomy.
repetition of the Sabbath commandment in Deuteron-
omy 5:12–15. Similarities and Differences Between Exodus
A comparison of the Sabbath commandment 20:8–11 and Deuteronomy 5:12–15
in Exodus 20:8–11 with the same commandment in The following list contains the Sabbath com-
Deuteronomy 5:12–15 is intriguing. On one hand, mandments of Exodus 20 and Deuteronomy 5 in a
the similarities between the Decalogue in Exodus 20 rather literal translation. Such a display allows for an
and the one in Deuteronomy 5 are impressive. On easy comparison. Similarities appearing in exactly the
the other hand, there are a number of differences that same places are underlined. Those found in different
may puzzle the reader and raise serious questions. places within the two passages are printed in bold.
Exodus 20 Deuteronomy 5
8
Remember the Sabbath day to keep it holy. 12
Observe the Sabbath day to keep it holy, as Yahweh your
God commanded you.
9
Six days you shall labor and do all your work, 13
Six days you shall labor and do all your work,
10
but the seventh day is a Sabbath of Yahweh your God; but the seventh day is a Sabbath of Yahweh your God;
14
you shall not do any work, you and your son and your you shall not do any work, you and your son and your
daughter, your male and your female servant and your daughter and your male servant and your female servant
cattle and your sojourner within your gates. and your ox and your donkey and any of your cattle and
your sojourner within your gates, so that your male servant
and your female servant may rest as well as you.
11
For in six days Yahweh made the heavens and the earth, 15
You shall remember that you were a slave in the land
the sea and all that is in them, and rested on the seventh of Egypt, and Yahweh your God brought you out of there
day; therefore Yahweh blessed the Sabbath day and made by a mighty hand and by an outstretched arm; therefore
it holy. Yahweh your God commanded you to do [observe] the
Sabbath day.
This list shows that there is a high degree of however, in 5:15 only. Although two different
correspondence in the first three verses of both lists. verbs are used—“remember” and “observe”— the
Yet, even in this section the Sabbath commandment in concept is the same.4 Both verses–Exodus 20:8
Deuteronomy is longer than the one in Exodus. and Deuteronomy 5:12–emphasize that the Sab-
1. While Exodus 20:8 starts with “remember,” bath should be kept holy. “The Sabbath belongs to
Deuteronomy 5:12 begins with “observe.” The the Lord, and it must be used for God’s purposes,
word “remember” is also found in Deuteronomy, not ours (Isa 58:13). It is God’s day (Exod 16:12,
Remember the day of the Sabbath to keep it Deuteronomy 5 stresses that the keeping of the
holy. (Exod 20:8) Sabbath is commanded by “the LORD your God.”
Therefore Yahweh In addition there is a strong emphasis on God’s
blessed the day of the Sabbath and made it redemptive activity, which–like creation in Exodus
holy. (Exod 20:11) 20–is a historical act. The Sabbath commandment
of Deuteronomy 5 can be outlined in the following
Exodus 20 contains a special emphasis on the way:
holiness of the Sabbath. This holiness and the divine
blessing of the day are associated with a historical Observance of the Sabbath: commanded by Yahweh
act, the six-day creation. The commandment can be your God (Deut 5:12)
outlined as follows: Work on six days: command (Deut 5:13)
No work on the seventh day: command (Deut
The holiness of the Sabbath: command (Exod 20:8) 5:14)
Work on six days: command (Exod 20:9) Observance of the Sabbath: commanded by Yahweh
No work on the seventh day: command (Exod your God who has led you out of slavery (Deut 5:15)
20:10)
The holiness of the Sabbath: God’s example in creation While in Exodus the remembrance of the Sabbath
and his blessing (Exod 20:11) is associated with creation, in Deuteronomy God’s
people are called to keep Sabbath as they remember
Exodus 20:11 is important in that it makes a their liberation. It is more experience-oriented. In
statement about the origin of the Sabbath and offers both cases, the element of remembering and looking
a reason for its observance—namely God’s creative back at the great things the Lord has done is pres-
activity. God created the earth and life on it and ent. God acts in human history. His mighty acts are
instituted the Sabbath right in the beginning of this remembered when keeping the Sabbath. But the act of
world’s history. Verse 11 discusses what the Lord was remembering also has a prospective outlook—that is,
doing during the creation week. Four areas related to remembering in order to obey.
creation are mentioned: heaven, earth, sea, and all that
is in them. However, with regard to the seventh day Deuteronomy’s Sabbath Commandment
three activities of God are stressed: He rested, blessed in Its Context
the Sabbath, and made it holy. They are found in the After having observed the basic similarities but
same order in Genesis 2:2–3.12 also the differences between the two Sabbath com-
The Exodus rationale for keeping the Sabbath mandments, how do we explain these differences?
is the call to imitate the practice of God the Cre- We have noticed that the Sabbath commandment
ator—to interrupt work, rest, reflect, and participate in Deuteronomy 5 contains the phrases “as Yahweh
in its holiness and blessedness.13 Miller also suggests your God commanded you” and “therefore Yahweh
that the Sabbath commandment in Exodus reflects a your God commanded you.” These phrases differ only
cosmological theology and is not as much determined with regard to the first word. However, such phrases
by experience as is the one in Deuteronomy.14 Novak are not limited to the Sabbath commandment. “As
stresses the universalistic view of the Sabbath in the Yahweh your God commanded you” is repeated in
Exodus version of the Decalogue. It is not for Israel the next commandment: “Honor your father and your
or the Jews only. “It implies that the experience of all mother, as Yahweh your God has commanded you”
people of the creativity of God not only is but ought to (Deut 5:16). It is found again in Deuteronomy 5:33—
be the same as that of the Jews.”15 outside of the Decalogue but still in the same context.
Whereas the singular was used within the Ten Com-
The Sabbath Commandment of Deuteronomy 5 mandments, now the plural is found: “as Yahweh your
The Sabbath commandment in Deuteronomy 5 [plural] God has commanded you [plural].” A similar
also contains an inclusion, but it is somewhat differ- formula occurs in Deuteronomy 5:33; 6:1, 17, 20, and
ent. Instead of the three Hebrew words found in the 25. The plural may indicate that in Deuteronomy we
beginning and at the end of the Exodus passage, only have a “sermon” addressed to the people.
two correspond directly in Deuteronomy: “the Sab- Moses is speaking to Israel. He reiterates the Ten
bath day.”16 The infinitive “to keep it holy” is replaced Commandments as well as other laws and admoni-
by the Hebrew word translated “to keep.” However, tions. While reciting the Decalogue he inserts the
we also find at the beginning and end of the passage a words “as/therefore Yahweh your God has com-
phrase that does not occur in Exodus: manded you,” thus emphasizing that the Ten Com-
mandments are of divine origin and are authoritative.
Observe the day of the Sabbath to keep it holy Exodus 20:1 states, “Then God spoke all these words,
as Yahweh your God commanded you (Deut 5:12) saying. . . .” Deuteronomy is different:
W
hen employees want to achieve dience of the people of God may have
something with their supervisors, had Daniel wondering whether this
they have a number of options: file time would be prolonged by the 2,300
a petition, collect signatures, curry evenings and mornings of Daniel 8:14.
favor with the supervisors, or even So he fasts and prays for clarification
threaten or bribe them. Daniel uses a different approach and understanding from God.
with God. He prays. He speaks openly with the Lord.
vv. 4–14
The first part of the prayer consists of a
I. Structure of the Chapter request for forgiveness of sin.
• Prologue (v. 1) Which sins are mentioned?
• Daniel’s Study of Scripture (v. 2) - Apostasy from the true God
• Daniel’s Prayer (vv. 3–19) - Disobedience vis-à-vis God’s com-
• Confession of sins (vv. 3–14) mandments
• Request for restoration of Jerusalem and the - Disobedience vis-à-vis God’s mes-
temple (vv. 15–19) sengers
• God’s Reaction (vv. 20–27) - No confession of sins and turning
• Gabriel’s appearance (vv. 20–22a) toward God
• Gabriel’s speech (vv. 22b–27) - Disregard of the truth
• Connection to the previous chapter (v. 22b) Sin needs to be taken seriously be-
• Appreciation of Daniel as a person (v. 23) cause typically the consequences are
• The seventy weeks for Israel (vv. 24–27) unavoidable. Daniel includes himself
with his people in this prayer and does
II. Survey of the Chapter not distance himself from them—al-
While the chapter is cast in a narrative framework though he is not portrayed in Scrip-
and contains insights into the practical life of a believ- ture as being disobedient and having
er—specifically about how to relate to God—it also turned away from God. He does not
contains one of the most fascinating biblical prophe- consider himself better than others,
cies. knowing that all people are sinners
and dependent on God’s grace.
III. Discussion of the Chapter How is God presented in Daniel’s
1. Prologue prayer?
v. 1 With Daniel 9 we have come to the - God is great and awesome.
time of the Medes and Persians. For - In his love He maintains His cov-
years Daniel had thought about the enant with His people, including
previous chapter (Dan 8), especially promises (blessings or curses).
the time element that he could not - He is just and righteous.
understand. - He is merciful and ready to forgive
sins.
2. Daniel’s Study of Scripture and Prayer
vv. 2–3 People choose different ways to find vv. 15–19 Daniel turns to God with his petition
answers to important questions re- for the restoration of Jerusalem and
garding life and the future. They may the temple. He appeals to God’s honor
read the horoscope, consult astrology, and reputation (“for your own sake”).
get involved in occultism and spiritu- Verse 18b sounds very much like Paul
alism, look for scientific explanations, (Rom 3:23–24; Eph 2:8–9), stressing
consult with friends and experts, or that there is no human merit that can
turn to God through prayer and the gain favor with God, only God’s grace.
study of His Word. Daniel chooses We are sinners (Rom 3:10–12) and
the best option: he studies Scripture. are saved by Jesus Christ alone (Acts
When the prophet Jeremiah talked 4:12), if we believe in Him.
about the Babylonian exile of the
Southern Kingdom (Judah), he re- 3. God’s Reaction
ferred to the exile’s duration of seventy a. The Appearance of Gabriel
literal years (Jer 29:10). This period vv.20–22 How does God answer prayers (according
was coming to an end, and the disobe- to the Bible)?
M
odern hermeneutics is interpretation (pp. 12–67). The rules and
in a crisis! It is con- methodology for the exposition of the
fused, disoriented, and biblical material are explained from a con-
in a state of revolution. sistent Adventist perspective. In addition,
Each exegete interprets it is worth noting that in this chapter the
as he thinks best, wanting his particular main principles are illustrated by various
perspective to form one of the basic norms examples and demonstrated in an easy,
in the hermeneutic world, or at the least step-by-step format.
wanting his particular interpretation to Finally, in the third chapter (pp.
be kept at the forefront of the academic 69–77) some suggestions are given on
world. how to prepare expository sermons. The
Ekkehardt Mueller As Christians, how can we deal with appendices are written by others. Elias
this challenge? How can we know which Brasil de Souza begins with the scope,
Pautas para method to use to interpret the Bible and relevance, and authority of the Bible (pp.
interpretar las what exegetical steps to use to understand 81–95). Following this emphasis, in the
it properly? Pautas para interpretar las Es- second appendix Gerhard Pfandl and Joel
Escrituras crituras presents itself as an alternative that Iparraguirre give a fresh perspective on
[Guidelines for the seeks to respond to this problematic issue. the relationship between the authority of
This book consists of three chapters, four the Bible and Ellen G. White’s writings
Interpretation of appendices, and a selected bibliography. (pp. 97–117). Then Ekkehardt Mueller
Scripture] The first chapter, “Pautas generales” and Gerhard Pfandl provide an outline of
(Lima, Peru: Idemerjos editors— [“General Guidelines”] shows a contrast the major systems of interpretation used
Universidad Peruana Unión, between the historical-biblical method and for understanding Daniel and Revelation
2015), trans. Joel Iparraguirre, the historical-critical method (pp. 1–11). and summarize the Adventist understand-
xiv + 162 pp. US$10.00. Here, Mueller notes that “the historical-crit- ing of the prophecies of these books (pp.
ical method is based on the principles of 119–134). Finally, by comparing the Nueva
methodological doubt, analogy, correlation Versión Internacional with the Reina-Val-
and others” (1) and, therefore, should be era Bible (1960 edition), Marcos Blanco
rejected. He prefers the historical-biblical provides a valuable tool for Spanish Bible
method because it respects sola and tota translations, explaining how each Bible
Scriptura and other principles. However, it version should be used (pp. 135–156).
should be noted that in the opening pages Mueller should be commended for
it seems that Mueller overemphasizes the putting together this pertinent resource,
divine side of Scripture at the expense of the which is an indispensable tool for Bible
human side (pp. 2–3), which Ellen G. White students who want to know how to proper-
so eloquently addresses. ly, meaningfully, and accurately interpret
“Pautas para interpretar un texto bíbli- the Holy Scriptures.
co” [“Guidelines for Interpreting a Biblical Merling Alomía,
Text”] is the second and longest chapter of Peruvian Union University
this work, presenting ten steps for biblical Lima, Peru