THE TABARNACLE OF MOSES

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One of the most elaborate types in the Old Testament is the Tabernacle of Moses.
This was the tent that Moses set up after receiving the Law on Mount Sinai.
The Tabernacle of Moses was also called by two other names:
Ü The “tabernacle of the congregation” (KJV) or the “tent of meeting” (NIV)
– Exodus 29:42,44.
Ü The “tabernacle of witness” (KJV) or the “tent of witness” (NIV) – Number
17:7.
This tabernacle was a temporary solution, designed for use during Israel’s travel
through the wilderness and during its conquest
of Canaan. This is why it was a tent – it
was designed to be dismantled as the people
of Israel broke camp and put back together
again each time they made camp.
But why this solution at all? What was the
purpose of the Tabernacle of Moses? After
all, it wasn’t a meeting place is the strictest
sense of the word, like our modern church
building or synagogue, where people could
assemble to worship God. Let’s have a look,
then, at the reason why God ordered the
Tabernacle to be built in the first place.
The Plan of God
An understanding of the word “tabernacle” itself reveals its purpose. The Hebrew
word ohel, translated “tabernacle” by the King James Version and “tent”
by the New International Version, literally means “dwelling” or “a dwelling place.”
Read Exodus 25:8
Read Exodus 29:44-46
1
The Tabernacle of Moses
Types and Shadows
s
s
A Tapestry of Types
The Tabernacle of Moses
The Tabernacle of David
The Sacrificial System
The Restoration of the Temple
The Gates of Jerusalem
The Feasts of Israel
Two Mountains
The High Priest
The Torn Veil
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The Tabernacle of Moses was constructed to house the presence of God – to be a
place where God could reveal himself to the people of Israel and dwell among
them. Now it’s important to understand that God does not have a physical body
(John 4:24). He doesn’t actually need a dwelling (note 1 Kings 8:27; Isaiah
66:1), for he is present everywhere (Psalm 139:7-10). Yet Scripture reveals that
God desires to have his manifested presence reside in the midst of humanity.
It was in this sense that the Tabernacle of Moses functioned as two expressions of
God’s presence:
Ü It was a visible symbol of God’s presence dwelling among his people
Ü It was the container of God’s glory – his manifested presence – on earth
This dual function of containing God’s presence and glory is significant, as we will
see when we examine the fulfillment of the type in the New Testament.
Read Leviticus 26:11-12
This is the ultimate promise of God to humanity and the principal reason for the
construction of the Tabernacle of Moses. God said:
“I will put my dwelling place among you, and I will not abhor you. I will walk
among you and be your God, and you will be my people.”
From the beginning of time, God has desired to make his dwelling among his people
– to live with us and to walk with us. In Revelation 21:3, we hear the final declaration
shouted in a loud voice from the throne of God:
“...Now the dwelling of God is with men, and he will live with them. They will
be his people, and God himself will be with them and be their God.”
This is what God has been after all along. And this was the purpose for which the
Tabernacle of Moses was built:
Ü So that the dwelling of God could be with mankind
Ü So that God could be their God
The Cloud
Read Exodus 40:34-38
The pillar of cloud represented the glory of God. When it descended on the Tabernacle
of Moses, God’s full glory filled the structure, to such an extent that not
even Moses could enter the Tabernacle. This is significant if you understand what
Moses had experienced to date.
Ü Moses had requested to see God’s full glory and his request had been denied
(Exodus 33:18-20), for God said, “...you may not look directly at my
face, for no one may see me and live” (Exodus 33:20, NLT*).
* NLT = New Living Translation.
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* YLT = Young’s Literal Translation.
Ü God, however, had allowed Moses to see the hindparts of his glory (Exodus
33:21-23; 34:5-7).
Ü Even this limited exposure to God’s glory caused Moses’ face to shine, so
that Aaron and the rest of the people of Israel had to make him wear a
thick veil over his face, to protect them from the dazzling glare (Exodus
34:29-35).
This makes the statement of Exodus 40:34-38 even more remarkable. As the
New Living Translation renders verse 35:
“Moses was no longer able to enter the Tabernacle because the cloud had
settled down over it, and the Tabernacle was filled with the awesome glory
of the Lord.”
The glory of the Lord that filled the Tabernacle was a far greater, much more
awesome manifestation of God’s glory than that which Moses had previously experienced
on the mountain. There he had been shielded by the hand of God and
by the covering of the cleft into which he had been placed. There he had only
witnessed the “train” (KJV) or the “back parts” (YLT*) of God’s glory.
What manifested in the cloud that descended upon the Tabernacle of Moses, however,
was not just the hinder parts of God’s fading glory. This was the full glory of
God, what God had called his “face” – the full searing radiance of God’s manifested
presence that “no one may see...and live” (Exodus 33:20). This was why
Moses was no longer able to enter the Tabernacle, for this was why the Tabernacle
had been built in the first place – to house the full revelation of the awesome
glory of God.
The Shadow of the Heavenly
Read Exodus 25:9
The Lord gives Moses explicit instructions to “[m]ake this tabernacle and all its
furnishings exactly like the pattern I will show you.” In Hebrews 8:5, the writer
explains why God gave this command.
“[The high priest and priests] serve at a sanctuary that is a copy and shadow
of what is in heaven. This is why Moses was warned when he was about to
build the tabernacle: ‘See to it that you make everything according to the
pattern shown you on the mountain.’”
The pattern that Moses as shown for the Tabernacle was based on the pattern of
“what is in heaven.” The Tabernacle of Moses was designed as “a copy and shadow,”
a mirror reflection of a heavenly reality. Thus by studying the detailed instructions
of the Tabernacle, we can see a glimmer of the reality of that which is in
heaven.
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The Compartments of the Tabernacle
The Tabernacle of Moses was built specifically to facilitate the ceremonies and
rituals detailed in the Law of Moses. Its structure was ritual-based. And so as we
look at the compartments of the Tabernacle, we must understand the rituals and
offerings that they were designed to facilitate.
The Tabernacle had three divisions:
Ü The Outer Court
Ü The Holy Place
Ü The Most Holy Place
Each division had a specific function in relation to God’s manifested glory and
represented a graduated scale of holiness.
Each division was also entered by way of a gate or door, which restricted two
things:
Ü Sight – those outside the compartment could not see what was inside the
next compartment.
Ü Entry – only those permitted to enter a compartment of the Tabernacle
could do so.
ä
Increasing revelation of God’s holiness
Outer Court è Holy Place è Most Holy Place
ä
Incense
Brazen Altar Laver Ark
Outer Court Holy Place Holiest of All
Veil Veil
Gate
Schematic of the Tabernacle of Moses
(Not drawn to scale)
ä
ä
Lampstand
Shewbread
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Let’s take a look then at the three divisions of the Tabernacle of Moses and what
they represented to God and to the people of Israel.
The Outer Court
The Outer Court made up the bulk of the Tabernacle’s floor plan. It was uncovered,
thus totally open to the sky, and was what Willmington’s Guide to the Bible
calls “a glorified picket fence construction,” draped with fine linen, black goats’-
hair cloth, ram skins (dyed red) and dugong skins.
There were two main articles of furniture in the Outer Court:
Ü The altar of sacrifice
Ü The laver
The Holy Place
The second division of the Tabernacle was called the Holy Place. This was part of
the covered section of the Tabernacle, and only a priest was allowed to enter this
inner sanctum.
There were three main articles of furniture in the Holy Place:
Ü The table of shewbread
Ü The seven-branched lampstand
Ü The altar of incense
The Holiest of All
Read Exodus 26:31-33
The innermost compartment of the Tabernacle, and the ultimate focus of all its
rituals and ceremonies, was the Holiest of All, also called the Holy of Holies and
the Most Holy Place. The Holiest of All was a room in the shape of a perfect cube,
divided from the Holy Place by a thick veil of blue, purple and scarlet, embroidered
with figures of cherubim (Exodus 26:1). The sole article of furniture in the
Most Holy Place was the Ark of the Covenant.
Only the High Priest was allowed to enter the Holy of Holies, and even he only
once a year, on the Day of Atonement.
The Furniture of the Tabernacle
Now let’s take a closer look at each of the articles of furniture found in the three
compartments of the Tabernacle.
The altar of sacrifice
Read Exodus 27:1-8
This altar stood near the entrance of the Tabernacle, and was the first thing encountered
by an Israelite upon entering the Outer Court. The altar of sacrifice
was also called “the brazen altar” because it was overlaid with bronze, and “the
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altar of burnt offering.”* The altar had four horns at its four corners, pointing out
to the four corners of the earth.
This type has its principal fulfillment in the sacrifice of Christ upon the Cross, the
means by which our sins are remitted and through which we find peace with God.
The laver
Read Exodus 30:17-21
The second and final piece of furniture in the Outer Court was the laver – a large
bronze basin on a pedestal, filled with water. Before entering into the Holy Place,
the priests would wash their hands and feet at the laver.
This type is fulfilled in two aspects of Christian experience:
Ü The waters of baptism (Acts 22:16)
Ü The washing of the water of the Word (Ephesians 5:26)
It is perhaps interesting that the two articles of furniture in the Outer Court – the
altar of sacrifice and the laver – represent blood and water, a combination that
holds great significance in the New Testament (see 1 John 5:6-8).
The table of shewbread
Read Exodus 25:23-30
The twelve cakes of shewbread (or “Presence-bread,” so called because it was
placed continually before the Lord’s presence) represented the twelve tribes of
Israel and the unity of the nation. The shewbread was eaten by the priests and
replenished every Sabbath.†
The significance of the shewbread to the people of the Old Testament was that
“man does not live by bread alone, but by every word that comes from the mouth
of the Lord” (Deuteronomy 8:3; Matthew 4:4). In that sense, the table of
shewbread represents to us the very same thing that it represented to Israel –
the Word of God coming continually and daily into our lives. As the International
Standard Bible Encyclopedia explains it:
“With this view of the nature, we have a natural and adequate sense of the
meanings and importance of the shewbread, in the economy of the temple
ritual and service. It was a continual reminder to the worshippers of the truth
that man does not live by bread alone, emphasized by the fact that these
most holy offerings were afterward eaten. It was the Old Testament version
of the prayer, ‘Give us this day our daily bread’; and in the fact that the holy
table was never for a moment left without some loaves lying on it, we have
the symbol of man’s continued and unbroken dependence upon God. Even
during the travels of the table of shewbread with the tabernacle, the ‘con-
* We will be studying the burnt offering, together with the other types of sacrifice prescribed by the Law, in ES107-04.
† In 1 Samuel 21:4-6, we find the story of David and his men entering the Holy Place and eating from the table of shewbread,
a story that is used by Jesus (Matthew 12:3-4) to refute the Pharisees’ accusation that he violated the Sabbath.
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tinual bread’ was required to be in its place thereon (Numbers 4:7).”1
The type represented by the table of shewbread is fulfilled in the continual, daily
Word of God coming into our lives. There is also a foreshadowing of the communion
table, since wine was poured out before the Lord in the Holy Place at the time
of the burnt offering (Numbers 28:7).*
The seven-branched lampstand
Read Exodus 25:31-40
Opposite the table of shewbread was the menorah – a seven-branched candelabrum.
The Holy Place was completely enclosed, with no natural light, so a special
light was needed. This was the function of the seven-branched lampstand.
The lampstand represented to Israel her calling to be a people of light, and its
type is fulfilled in the New Testament in exactly the same way. Just as Jesus
called himself “the light of the world” (John 8:12; 9:5), so we are now called “the
light of the world” (Matthew 5:14-16).
“The light which ‘symbolizes the knowledge of God is not the sun or any natural
light, but an artificial light supplied with a specially prepared oil; for the
knowledge of God is in truth not natural nor common to all men, but furnished
over and above nature.’”2
The oil that perpetually fueled the lampstand represents the continual anointing
of the Holy Spirit. It is this anointing that enables us to be the light of the world.
Read Revelation 1:12-13,20
John’s vision of Jesus standing in the midst of the seven golden lampstands draws
strongly from the typology used in the Tabernacle of Moses. Here the golden
lampstands are interpreted as being the seven churches of the province of Asia
Minor. This is a clear interpretation by the New Testament itself of the type represented
by the seven-branched lampstand in the Holy Place.
Here are some further interesting observations:
Ü In Revelation, the seven lampstand branches are portrayed as seven separate
lampstands, but God has always intended that individual churches be
branches stemming from the center shaft, which is Christ himself.
Ü The lampstands were not candlesticks. A candle burns by consuming itself,
whereas the lampstand in the Tabernacle burned a perpetually-supplied
oil. In the same way, we don’t burn ourselves in order to function as
the light of the world (or we run the risk of burn-out). Rather, we burn the
oil of the Holy Spirit, which continually flows from the throne of God (note
Zechariah 4:1-6,12-14).
Ü In Matthew 25:1-10, Jesus speaks of the need to continually keep our lamps
trimmed with fresh oil.
* Note that Paul alludes to this “drink offering” in Philippians 2:17 and 2 Timothy 4:6.
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The altar of incense
Read Exodus 30:1-10
The altar of incense was positioned right in front of the final veil that separated
the Holy Place from the Holiest of All. On this altar, incense was burned before
the Lord, and the altar of incense played a special role in the Day of Atonement
ceremonies, the one day the High Priest entered through the veil into the Holy of
Holies.
The Bible (both Old and New Testaments) is absolutely clear that the altar of
incense represents prayer.
Read Psalm 141:2
Read Revelation 5:8
Read Revelation 8:3-4
John specifically interprets the incense as being “the prayers of the saints.” Not
only this, but John’s description of heaven shows a “golden altar before the throne.”
This golden altar is none other than the altar of incense. But this is not the “copy
and shadow” used in Moses’ Tabernacle. This is the real thing – the pattern in
heaven that was copied on earth (read again Hebrews 8:5).*
The three items of furniture in the Holy Place are types that are fulfilled in the
New Testament reality of the three-fold priestly ministry of every believer:
Ü The table of shewbread – ministry within the Church
Ü The seven-branched candlestick – ministry to the world
Ü The altar of incense – ministry to the Lord
The Ark of the Covenant
Read Exodus 25:10-22
The Holy of Holies had but one purpose: to contain and shield the Ark of the
Covenant. This small box, made out of acacia wood and overlaid with gold, had a
lid of solid gold called the “mercy seat” (KJV) or “atonement cover” (NIV), upon
which the High Priest sprinkled the blood of atonement during the Day of Atonement
ceremony. At either end of the Ark stood cherubim made of solid gold, with
wings outstretched over the mercy seat and with faces turned toward it (Exodus
37:7-9).
Once again, this is a picture of a heavenly reality. It appears that the throne of
God is also covered by the overspreading wings of cherubim. Satan himself, before
his fall, was called “a covering cherub” (KJV) or “guardian cherub” (NIV) –
one of the cherubim whose wings overspread the throne of God.
Read Ezekiel 28:14
* This does not mean that there are literal altars, lavers, tables and lampstands in heaven. Remember that these are simply
types and images being used to describe spiritual realities. However, it would appear that heaven does have the basic
pattern of an Outer Court, a Holy Place and a Most Holy Place, the latter being the very throneroom of God.
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Within the Ark of the Covenant (also called the Ark of the Testimony) were three
items of special significance to the people of Israel:
Ü The stone tablets of the Law – representing the holiness of God
Ü A golden pot of manna – representing the Word of God*
Ü Aaron’s rod that budded – representing the anointing of God†
The Ark of the Covenant represented the manifested presence of God. It was the
focal point of the Tabernacle structure and of the Tabernacle rituals.
The New Testament Fulfillment
We’ve made a brief inventory of the various compartments and items within the
Tabernacle. Let’s now look at the antitype – the fulfillment of the types found in
the Tabernacle of Moses.
A Picture of Christ
Read John 5:39
The Scriptures, Jesus said, point to him. Luke 24:27 tells us:
“And beginning with Moses and all the Prophets, he explained to them what
was said in all the Scriptures concerning himself.”
All the major types of the Old Testament find their ultimate fulfillment in Jesus,
like thousands of fingers pointing in one direction – Christ. John 2:19-22 records
this landmark statement by the Lord:
“Jesus answered them, ‘Destroy this temple, and I will raise it again in three
days’...But the temple he had spoken of was his body. After he was raised
from the dead, his disciples recalled what he had said. Then they believed the
Scripture and the words that Jesus had spoken.”
This declaration by Christ was made in the Outer Court of the Temple, which was
modeled on the same pattern as the Tabernacle of Moses. Jesus was declaring
himself to be the Temple or Tabernacle. Everything that these structures represented
was now fulfilled in him.
Read John 1:14
The Greek word translated “dwelt” (KJV) and “made his dwelling” (NIV) literally
means “tabernacled.” It is in Christ that the original purpose of the Tabernacle of
Moses – to contain the manifested presence of God – is fully realized. Jesus is
Immanuel – “God with us” (Matthew 1:23).
Read Colossians 1:19
* Moses himself equates natural manna with spiritual manna – “every word that comes from the mouth of God” – in
Deuteronomy 8:3.
† You can read the story of Aaron’s budding rod in Numbers 16:1-17:11.
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A Picture of the Church
Read Ephesians 2:20
God has planned for his Church “to become a dwelling in which God lives by his
Spirit.” As the Body of Christ, we are a spiritual Tabernacle that houses the presence
of God, revealing his glory to the world.
Read 2 Corinthians 6:16
Do you remember this quotation? It is an echo of Leviticus 26:11-12! The purpose
for the building of the Tabernacle of Moses, stated in that verse, has now
been fulfilled in Christ and in his Church:
Ü So that the dwelling of God could be with mankind
Ü So that God could be our God
The Tabernacle of Moses was a shadow of what was fulfilled in Christ and his
Church. In Christ, we “are being built into a spiritual house to be a holy priesthood,
offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter
2:5). As the Explorer’s Bible Study explains:
“The tabernacle and its implements were significant of the truth which belonged
to the future, or to the time of fulfillment. By its symbols, the tabernacle
and its services were a sermon, or rather a collection of sermons. By its
type, the tabernacle was prophetic of its fulfillment in the New Testament.”3
Read Hebrews 9:1-5
The study of the Tabernacle of Moses could consume a whole module in itself, so
rich are the types it contains. We’ve only conducted a cursory examination of the
Tabernacle in this lesson and can echo the words of Hebrews 9:5:
“But we cannot discuss these things in detail now.”
We do, however, encourage you to begin digging for yourself into the rich storehouse
of types found in the detailed description of the Tabernacle of Moses. And
keep an eye open for more insight as you read the book of Hebrews in your
morning study.
Read 2 Timothy 2:7
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Unless otherwise indicated, all quotations from the Bible are from the New International Version, copyright © 1973,
1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers.
1 International Standard Bible Encyclopedia, excerpted from QuickVerse 5.1, Deluxe Edition.
2 Easton’s Bible Dictionary, excerpted from QuickVerse 5.1, Deluxe Edition.
3 Explorer’s Bible Study, excerpted from QuickVerse 5.1, Deluxe Edition.