Baw-dal (בָּדַל): The Division of the True Priesthood from the Counterfeit, True Justice from Vengeance and Eternal Blessing from the Self Delusions of False Shalom: Part II. The Pentateuch: Num-Deut

[Reading Time: 12 min:

Summary Synthesis: 3 minutes]

Detailed Analysis: 9 minutes]

In the first post on bādal, we traced its usage from the Lord’s separation of light from darkness in the narrative of Creation to the progressively more focused division of His Covenant people from the nations, then within Israel itself, the distinguishing of His holy priesthood from the counterfeit.

In the final two books of the Pentateuch, this separation of the true priesthood in consecration unto the JHWH is further articulated then vindicated against the false. And we will find that when this holy division is extended outwards to the congregation of Israel, it becomes a means of true justice unto healing and restoration.

בָּדַל (Bāḏal)

Etymology and Dictionary Definition

To separate, make a difference, divide, sever, distinguish, select out

Summary Synthesis

The use of bādal in the book of Numbers begins with the setting apart of the Levitical priesthood from all the tribes of Israel, first through ritual cleansing, then through sacrificial offerings, whereby they are brought “before the Lord” and “offered” unto JWHW “that they may perform the work of the Lord” (Num 8:8-12). That is to say, they are consecrated for the work of the Gospel.

The subsequent uses take us into the rebellion of Korah and the later rebellion of the entire congregation who presume to take upon themselves the holy ministry of the priesthood. Though they are a “kingdom of priests and a holy nation (Ex 19:6), they have not been so particularly called and consecrated to minister “before the Lord.” As such, when they then seek to take this calling upon themselves, JHWH Himself then shows up and declares that He will choose who indeed is “the holy one; who is the true and who is the counterfeit; and who it is that the Lord has “separated from the the congregation of Israel, to bring [them] near to Himself, to do the work of the tabernacle of the Lord” (16:9).

When the Lord then calls Moses and Aaron to “separate [themselves] from the congregation, that [He] may consume in a moment” the rebellious congregation, they show themselves to be true priests and ministers. Rather than “separate” themselves from Israel unto their destruction, they begin interceding for them in a way that enables the Lord Himself to then “separate” out the true priesthood, saving the congregation from the full judgment that follows.

Finally, the closing uses in Deuteronomy speak of separation in a threefold, interrelated sense. The first comes in the division of “cities of refuge” that will enable true justice unto healing, restoration and the preservation of human life that would be distinguished from the false justice of blood vengeance that would only bring defilement upon the land.

The next occurs in the centering of such life, healing and restoration in the consecration of the Levitical priesthood, who, themselves redeemed as the firstborn of JHWH, would not only participate in the ministry of the Lord’s redemption of Israel unto Himself, but moreover, look to the final redemption in the Messiah, Who would be the firstborn of all creation calling unto Himself the “church of the firstborn.”

The final dimension becomes apparent if God’s people then reject so great a salvation. In doing so, in turning away their “heart from the LORD God, to go and serve the gods of these nations.” they would set themselves apart not to blessing but to the Covenant curses.

As such, the use of bādal in the Pentateuch closes with the offering either of separation unto life and Covenant blessing through the Messianic redemption in the priesthood or Israel’s giving over to the Covenant curses activated in the pride of human prerogative that turns itself away from the mercies of JHWH.

Detailed Analysis

Numbers

In line with the Levitical separation of the people of God from the nations, the first use in Numbers specifies the ritualistic pathway necessary to further separate the Levites from the remaining tribes of Israel. This first requires a rituals of personal cleansing with the “water of purification” (Num 8:5-7); yet for the division to be made manifest, there is required a further sacrificial rite to fully consecrate them to the service of JHWH.

Being thus cleansed and further sanctified, all the congregation of Israel were called to gather together as the Levites were brought “before the Lord” (8:8-10a). There the congregation were to “lay their hands on the Levites” with Aaron, the high priest,

offering them before the Lord like a wave offering from the children of Israel, that they may perform the work of the Lord.

Then the Levites [were to] lay their hands on the heads of the young bulls, and offer one as a sin offering and the other as a burnt offering to the Lord, to make atonement for the Levites (8:11-12).

Now cleansed and atoned for in this four-part offering (grain, wave, sin and burnt offering), the Levites were thus separated (bādal [וְהִבְדַּלְתָּ֙]) from among the children of Israel to be wholly the Lord’s (8:14). Harking back to the original Passover narrative, they were to be the firstborn of all the children of Israel (8:16-18), who were redeemed unto JHWH Himself and who functioned

to do the work for the children of Israel in the Tabernacle of meeting, and to make atonement that there be no plague among the children of Israel when the children of Israel come near the sanctuary (8:19).

This is possibly why the next and final two uses in Numbers focus on the plague that breaks forth upon the congregation of Israel in the rebellion of Korah. As dealt with in more detail here, Korah, a Levite, together with Dathan and Abiram of the tribe of Reuben and two hundred and fifty leaders of the congregation, opposed the God-ordained leadership of Moses and Aaron (Num 16:1-2). They claim that they themselves—all of them—are holy and that these two men had “exalted” themselves “above the congregation of the Lord” (16:3). As, however, Numbers 8 just made clear, holiness within the priesthood necessarily involved a divine call of JHWH (not human self-prerogative), which was then made manifest in a holy separation, marked by sacrificial rites of consecration.

For this very reason, JHWH Himself appears and commands the rebellious assembly, who has none of these marks,

Take censers…and put fire in them and put incense in them before the Lord.

And it shall be that the man whom the Lord chooses is the holy one (16:6-7a)

Then JHWH declares,

You take too much upon yourselves, you sons of Levi! (16:7b)

To this, Moses then asks them the following questions,

Is it a small thing to you that the God of Israel has separated (bādal [הִבְדִּיל֩]) you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the Lord, and to stand before the congregation to serve them;

And that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you?

And are you seeking the priesthood also? (16:9-10)

They, nevertheless, continue in their dissimulation, asserting to the point of violence that “the Lord is among them.” Korah then

gathered all the congregation against them at the door of the tabernacle of meeting.

Yet at this very point

The glory of the Lord appeared to all the congregation.

And the Lord spoke to Moses and Aaron, saying,

“Separate (bādal [הִבָּ֣דְל֔וּ]) yourselves from among this congregation, that I may consume them in a moment” (16:21).

Fascinatingly enough, however, Moses and Aaron, do not immediately separate themselves from the congregation in a sort of vindicated self-righteousness. Rather, falling on their faces, they desperately intercede for the congregation (16:22).

Looking to the Lord, He The Himself then makes the division, saving the true priesthood together with the congregation while bringing the force of His judgment down upon the counterfeit priesthood of Korah, Dathan and Abiram. In a terrifying act, the earth opens up from beneath, swallowing up these men with the entirety of their households (16:32-33).

And from above, a “fire came out from the Lord and consumed the two hundred and fifty men who were offering incense” (16:35) [with their bronze censers, at the Lord’s command, later being “made into hammered plates as a covering for the altar” to serve as a continual “memorial” (זִכָּר֞וֹן [zikkaron], 16:39-40)].

And so, by the end of the first four books of the Pentateuch, we find bādal marking the division between light and darkness, heaven and earth, the people of God from the pagan nations, and within Israel itself, marking the distinction between the holy and unholy and finally, the true priesthood from the counterfeit.

Deuteronomy

In the final book of the Pentateuch, bādal is utilized in three interrelated dimensions, which lead Israel either into redemption, healing and holiness or vengeance, personal dissolution and judgment.

The first aspect of these is the command to separate, to sever out “cities of refuge” for the “manslayer.” This comprises the opening and the two penultimate uses, where bādal specifies cities that are to be set apart in the Promised Land for those who commit murder without intention or premeditation (Deut 4:41, 19:2, 7, cf. Num 35:16-24). And the reason, we find, is to prevent the guilt of unjust bloodshed that will defile the land through generational vengeance.

In Moses’ words, the cities are to be positioned throughout Israel so that

innocent blood be not shed in the midst of your land which the Lord your God is giving you as an inheritance, and thus guilt of bloodshed be upon you (19:10).

In an Ancient Near East context of clan justice through blood vengeance, God’s covenant people were given a distinctive pathway from the surrounding nations wherein they could prevent further bloodshed and thus,

put away the guilt of innocent blood from Israel, that it may go well with [them] (19:13).

To relate this back to Numbers, the true priesthood was separated in holiness unto the Lord and any usurping of this under human prerogative brought not only defilement (Num 16:1-40), but even plagues (16:41-50) upon the people, which could only be stayed through priestly intercession and atonement.

Here we find, in place of the false justice usurped under the human prerogative through vengeance, the true justice unto healing, restoration and the preservation of human life. Interestingly enough, as the plagues of Num 16 was stayed by the high priest, here the loss of life is atoned for in the death of the high priest, at which time the manslayer was freed from exile in the city of refuge (Num 35:25).

The second aspect returns to and reinforces the priesthood’s separation unto holiness. Deut 10:8 pronounces that the “the Lord set apart (bādal [הִבְדִּ֤יל]) the tribe of Levi not only “to bear the ark of the covenant of the Lord,” but moreover, “to stand before the Lord to minister to Him and to bless in His name.”

To which is added the further, explanatory word regarding their division from the remainder of Israel:

Levi has no portion nor inheritance with his brethren; for the Lord is his inheritance (10:9, cf. Num 18:20, Josh 13:14, 33, 18:7a, Ezek 44:28).

The priesthood. in summary, is to be separated, divided, distinguished, set apart to be wholly the Lord’s, both in their material possessions and provisions and in their life’s work. They were to be “the firstborn” of all Israel (Num 3:40-43). Not those singled out and struck down in the judgment of the final plague of death, but those who had been separated unto redemption by the blood of the Passover Lamb (Ex 12:12-13).

Their life, therefore, would be lived before JHWH as His own firstborn son (Num 3:11-13), ever looking to their coming Messiah,Who would be declared,

the firstborn of all creation (πρωτότοκος πάσης κτίσεως),

the beginning, the firstborn from the dead (Col 1:15, 18; Rev 1:5a),

The head of “church of the firstborn inscribed in the heavens” (ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, Heb 12:23).

Yet, this inclusion into the heavenly company came with a grave warning. If their “heart”were to “turn away from the LORD God, to go and serve the gods of these nations” (from whom, we remember, they had been originally separated by God, there would grow up “among [them] a root bearinng gall and wormwood” (Deut 29:18).

And though, in their delusion they were to, nevertheless, “bless [themselves] in [their] heart, saying, I shall have peace, though I walk in the imagination of mine heart” (29:19-> Jer 7:3-4), Moses declares that the “LORD will not spare [them]” but that “all the curses that are written in this book shall lie upon [them], and the LORD shall blot out [their] name from under heaven (29:20).

They would thus sever themselves from the “Church of the firstborn,” choosing for themselves instead the pathway of judgment as

The LORD shall separate (bādal [וְהִבְדִּילוֹ]) [them] unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law (19:21).

Anf these curses would be a “plague” causing the “whole land” to degenerate into “brimstone, and salt, and burning” like unto the “overthrow of Sodom, and Gomorrah…” (19:22-23).

And this is where the final usage of bādal concludes in the Pentateuch—as if Israel, rejecting the Light, turns away from JHWH and the blessings of the Covenant so as to enter back into the curses of darkness, dissolution and judgment.

To which we pray with our eyes fixed upon our Savior

Lord, have mercy!