Catholic Commentary
Day 4: Offering of Elizur of Reuben
30On the fourth day Elizur the son of Shedeur, prince of the children of Reuben,31gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil for a meal offering;32one golden ladle of ten shekels, full of incense;33one young bull, one ram, one male lamb a year old, for a burnt offering;34one male goat for a sin offering;35and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur.
Numbers 7:30–35 records Elizur, prince of Reuben, presenting the fourth day's tribal offering during the Tabernacle altar's consecration ceremony. His gift includes a golden ladle of incense, a bull for burnt offering, a male goat for sin atonement, and multiple animals for peace offerings, demonstrating ritual standardization across tribal leaders and the principle that all worshippers, regardless of rank, require atonement and communion with God.
Before God, a tribal prince and a peasant stand equal in their need to atone, their call to self-surrender, and their hunger for communion—rank changes nothing about the human condition before the altar.
Commentary
Numbers 7:30 — "On the fourth day… prince of the children of Reuben" Elizur ("my God is a rock") son of Shedeur ("Shaddai is fire") brings his offering on the fourth day of the twelve-day consecration of the Tabernacle altar (Num 7:10–11). Reuben, though Jacob's firstborn (Gen 29:32), had forfeited preeminence due to his sin against his father (Gen 35:22; 49:3–4), and yet here his tribal prince occupies an honorable, if sequential, place in the liturgical procession. The ordering itself — Judah first (Num 7:12), then Issachar, Zebulun, Reuben, and so on — follows the encampment arrangement of the wilderness camp (Num 2), embedding liturgy within communal order. This shows that Israel's worship was never purely individualistic but structurally and socially ordered.
Numbers 7:31 — "Gave his offering" The Hebrew qorban (offering, from qarav, "to draw near") signals not merely a gift but an act of approach to God. Every element of Elizur's offering is an act of drawing near. The Septuagint renders this with prosphora, the same word used in the New Testament for Christ's self-offering (Heb 10:10). This linguistic thread is not incidental — it links Israel's ritual approach to the divine with the definitive approach of Christ to the Father on the Cross.
Numbers 7:32 — "One golden ladle of ten shekels, full of incense" The golden ladle (Hebrew kaf, literally a "palm" or "hollow hand") filled with incense recalls the high priest's entry into the Holy of Holies on Yom Kippur (Lev 16:12–13), where incense creates a cloud before the mercy seat. Ten shekels carries weight beyond measurement: ten is the number of completeness in Mosaic law (the Decalogue), and the incense itself — in both Testaments — signifies prayer rising to God (Ps 141:2; Rev 5:8). The "hollow hand" image is patristically rich: Origen and later commentators saw the kaf as the human soul, emptied of self and filled with the fragrance of virtue and intercession.
Numbers 7:33 — "One young bull" The bull (par, a young bull or steer) is presented as a burnt offering (olah), entirely consumed on the altar — nothing returned to the offerer. This total consumption signifies complete self-donation to God: the whole animal, like the whole self, surrendered. The burnt offering was the paradigmatic sacrifice of adoration. That each tribal prince brings an identical bull underscores that no human dignity — not even royal status — alters the fundamental posture of creatureliness before the Creator.
Numbers 7:34 — "One male goat for a sin offering" The male goat (se'ir izzim) for a sin offering (hattat) is the most theologically pointed component. It acknowledges that even the leader, the nasi, the prince, stands before God as a sinner in need of atonement. This is precisely the dynamic highlighted in Leviticus 4:22–26, where a separate rite exists for the "ruler" who sins. No rank exempts one from the need for expiation. The typological resonance with Christ as the one who "became sin for us" (2 Cor 5:21) and who, as the Lamb of God, bears away the sins of the world (John 1:29) is profound.
Numbers 7:35 — "For the sacrifice of peace offerings… two head of cattle, five rams, five male goats, and five male lambs" The shelamim (peace offerings, from shalom) were the only sacrifices in which the offerer shared in the meal — portions going to God, to the priests, and to the worshiper. They are sacrifices of communion, of restored relationship, of thanksgiving and vow-fulfillment. The generous numerics (2+5+5+5 = 17 animals) across the three species echo completeness and abundance. The peace offering structurally foreshadows the Eucharistic sacrifice: an offering made to God in which the worshiper participates through eating, sealing covenant fellowship.
Catholic Commentary
Catholic tradition, following the Church Fathers and the Catechism, reads the sacrificial system of the Pentateuch as a pedagogy leading Israel — and the reader — toward Christ. The Catechism teaches that the Old Testament sacrifices "prefigured the redemption accomplished by Christ" (CCC §1333) and that "the whole liturgical life of the Church revolves around the Eucharistic sacrifice" (CCC §1324). Elizur's offering — burnt sacrifice, sin offering, and peace offering — can be read as a threefold structure mirroring the threefold effect of the Mass: adoration of God (burnt offering), expiation of sin (sin offering), and communion with God and neighbor (peace offering).
St. John Chrysostom, commenting on sacrificial repetition in Leviticus and Numbers, argued that the very redundancy of the law's prescriptions trained Israel in discipline of the will and prepared hearts for the "one oblation" of Christ (Hom. on Hebrews 17). St. Thomas Aquinas (ST I-II, Q. 102, a. 3) identifies the figurative reason for such animal sacrifices: they were ordered to represent future realities of the Incarnation and Passion, not merely to express generic piety.
The incense-filled golden ladle finds its New Testament echo in Revelation 5:8, where the twenty-four elders hold "golden bowls full of incense, which are the prayers of the saints" — a direct liturgical continuity between Tabernacle worship and heavenly liturgy that the Book of Revelation makes explicit. This affirms the Catholic understanding (CCC §1090) that the earthly liturgy is a participation in the heavenly one.
Finally, the sin offering presented by a prince of Israel anticipates the Church's teaching that all the faithful — regardless of rank — require the sacrament of reconciliation and approach the altar as sinners made holy only through the grace of Christ (CCC §1422).
For Today
Elizur's offering challenges the contemporary Catholic to examine the intentionality and completeness of his or her worship. The three components — total self-gift (burnt offering), acknowledgment of sin (sin offering), and communal fellowship (peace offering) — map directly onto a full, conscious, and active participation in the Mass, as called for by Sacrosanctum Concilium §14. To attend Mass only out of obligation, without the interior posture of surrender and repentance that these offerings embody, is to offer the shell without the substance.
The sin offering in particular is a rebuke to the modern temptation to see the sacrament of Confession as optional or secondary. Even a tribal prince — a man of power, honor, and social standing — brought a sin offering. Status does not exempt us from the need for expiation. Catholics in leadership roles — parents, teachers, business leaders, politicians — are specifically addressed by this: your rank increases, not decreases, your accountability before God.
Finally, the peace offering's communal meal reminds us that the Eucharist is not a private transaction but a covenant renewal that re-knits us to God and to one another. Receiving Communion should prompt us to ask: with whom am I not at peace, and how does this altar call me to reconciliation?
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