The Torah reading נָשֹׂא Nasso (“take up” or “carry,” Num. 4:21–7:89) continues the census of the priesthood of Israel, caretakers of the earthly embassy of the Creator.
Yes, there’s a Messiah-centered connection between determining who could enter the מִשְׁכָּן Mishkan (“Tabernacle”), testing the faithfulness of a wife, commissioning and decommissioning someone under a Nazirite vow and the 12 days of gifts from each of the tribes of Israel at the dedication of the Mishkan.
While sponsoring four who were finishing their Nazarite vow (Num. 6:1–21, Messiah Yeshua’s shaliach (apostle) Paul connected the importance of the Torah as the guidebook for believers with his mission to take the good news of the focus of that guidebook (Messiah) to the nations who would hear it (Acts 21:15–22:24). The lessons of the Nazarite vow are key to Paul’s lesson.
Two key lessons from the Torah reading נָשֹׂא Nasso (“take up” or “carry,” Num. 4:21–7:89) are that the Holy One of Israel has always been concerned about lifting up the powerless (emphasized in the supernatural burden of proof for a jealous husband) and preparing the people of the world to enter Heaven’s “big tent” plan to accommodate many in the people of God.
Samson, Elijah and John the Baptizer walk into a prophecy…. It’s no joke. Torah reading נָשֹׂא Nasso (“take up” or “carry,” Numbers 4:21-7:89) helps us see how these three were each witnesses, forerunners who prepared the way for someone greater who came after them. In Yokhanan’s case, he was preparing the hearts of the people to receive Heaven’s greatest gift, Yeshua (Jesus) the Mashiakh (Christ), the Son of God.
Yeshua the Messiah (Jesus the Christ) emphasized that vows and oaths are not to be taken lightly (Matthew 5:33-37). Why then did the Holy One of Israel give instructions about vows and oaths? Part of it is our distance from the original language and meanings of these words. Another part is we aren’t seeing the lessons from Heaven in these instructions, namely, that just as the LORD promises to give a land of rest to Israel, so too, should those who make promises be as faithful to them.
The dual Torah reading מטות Matot (“tribes,” Numbers 30-32) and מסעי Massei/Mase’y (“journeys of,” Numbers 33-36) take us to the end of the 40 years of wandering judgment against the rebellious first generation post-Mitzraim (Egypt).
In the Torah reading נשא Nasso (“take up” or “carry,” i.e., conduct), we witness a type of “harvest,” not of grapes or wheat but of people. The LORD’s Tabernacle is the embassy set up to receive them, and the priests and ultimately the people are the ambassadors sent out to proclaim His message.
The accounts recorded in the Torah reading נשא Nasso (Numbers 4:21-7:89), whether it’s about removing the lepers and those exposed to death from the circumference of the God’s House, dealing with a husband’s jealousy husband, or dedicating the Tabernacle, it’s all about how the people who are near God are to be pure, holy and righteous. That purity only is possible by the work of our “great High Priest,” Yeshua the Mashiakh (Jesus the Christ).
The Nazarite vow is a special vow. It’s an extraordinary one not taken lightly. It also is not a vow that is easy to do. It is not a vow of terror or weakness, but of strength. You have to count the cost before you take a vow like this. It’s a serious vow. When Yeshua said, “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matt. 26:29), He was taking on a Nazarite vow, a vow that He is still under until the Messianic age.