Exodus Chapter 25
The Tabernacle
The Tabernacle is the central subject of Exodus chapters 25 through 40, except for chapters 32 and 34, which serve as parenthetical interludes describing Israel’s sin and restoration. These chapters together form one of the most significant sections in all of Scripture, providing a detailed revelation of God’s redemptive plan in type and shadow. The apostle Paul reminds us in 2 Timothy 3:16, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” Likewise, Romans 15:4 declares, “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.” The Bereans in Acts 17:11 were commended because “they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.” In Hosea 12:10, God declares, “I have also spoken by the prophets, and have multiplied visions; I have given symbols through the witness of the prophets.” These verses affirm that God uses types, symbols, and models throughout Scripture to teach spiritual truths. The Tabernacle is one of the richest examples of this divine method.
Though often neglected by readers, this section of Exodus is among the most blessed in the entire book. More Scripture is devoted to the Tabernacle than to any other single subject except the person of Jesus Christ. There are only two chapters on creation, yet ten chapters describe the construction, furnishings, and priestly ministry of the Tabernacle—testimony to its immense theological importance. The Tabernacle reveals not only how God dwells among His people, but also prefigures Christ and His redemptive work, as well as the Church as His body and dwelling place on earth.
The Tabernacle holds at least three profound meanings:
God’s Dwelling Place.
The Tabernacle represented the visible dwelling of God among His people. It was where the Shekinah Glory—the visible manifestation of God’s presence—rested above the mercy seat in the Most Holy Place. The writer of Hebrews affirms this truth, saying, “Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:21–24). The earthly Tabernacle was a figure of the true—a pattern of the heavenly dwelling of God (see also 2 Chronicles 6:18–21; Jeremiah 17:12; Psalm 24:3–4; Revelation 15:5).The Tabernacle was therefore more than a physical tent; it was a divinely ordained symbol of God’s desire to dwell among His redeemed people. Though Israel was a nation wandering in the wilderness, God Himself journeyed with them, His presence marked by the cloud by day and the fire by night.
The Tabernacle as a Type of Jesus Christ.
The Tabernacle was a perfect model of Jesus Christ, the true dwelling place of God among men. Just as God’s presence filled the Tabernacle, so “God was in Christ reconciling the world to Himself” (2 Corinthians 5:19). Paul wrote, “For in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9). In this sense, the Tabernacle was prophetic—it foreshadowed the Incarnation, when God took on human flesh and “tabernacled” among us. The writer of Hebrews connects this reality when he records, “Therefore, when He came into the world, He said: ‘Sacrifice and offering You did not desire, but a body You have prepared for Me’” (Hebrews 10:5).Jesus Himself directly applied this imagery to His own person. In John 2:19, He said, “Destroy this temple, and in three days I will raise it up.” John explains that He spoke of the temple of His body. The temple, like the tabernacle, was a later and more permanent version of the same reality—the dwelling place of God among His people. Thus, the Tabernacle points us to Christ as the true meeting place between God and man, the One who perfectly reveals the Father’s glory.
Christ and the Church.
In the New Testament, the imagery of the Tabernacle extends to Christ’s indwelling presence within His people. John 1:1–14 proclaims, “In the beginning was the Word, and the Word was with God, and the Word was God... And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” The word “dwelt” here literally means “tabernacled.” Jesus, the eternal Word, became the living Tabernacle in whom the fullness of God was manifested.Through Christ’s death, resurrection, and ascension, this divine presence now dwells in the hearts of believers through the Holy Spirit. The purpose of the Tabernacle—to contain and reveal the Shekinah Glory—finds its ultimate fulfillment in the Church, which is now the dwelling place of God. Paul writes, “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit” (Ephesians 2:19–22).
This reality reaches its final and glorious consummation in Revelation 21:3: “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.’” What began as a movable tent in the wilderness will end in the eternal dwelling of God with redeemed humanity in the new heavens and the new earth.
The Tabernacle, therefore, stands as one of the most profound theological symbols in all Scripture. It reveals God’s redemptive purpose: to dwell with His people in holiness, to manifest Himself through His Son, and to ultimately unite with His Church in eternal fellowship. Every board, curtain, and vessel of the Tabernacle foreshadowed the work of Christ and the glory of God’s indwelling presence—a truth that remains the hope and comfort of all who are in Him.
The Tabernacle: “The House of Blood”
When Moses descended from Mount Sinai, he carried not only the two stone tablets inscribed with the Ten Commandments but also a precise and divinely revealed blueprint for constructing a portable sanctuary—the Tabernacle. This sacred dwelling was to accompany Israel throughout their wilderness journey and serve as the visible center of their worship and relationship with God. According to Hebrews 9:24, “For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us.” This verse affirms that the Tabernacle was modeled after a heavenly reality. Likewise, Revelation 11:19 declares, “Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple.” Moses was shown a divine pattern—an earthly representation of God’s heavenly dwelling—to replicate exactly as revealed to him on the mountain (Exodus 25–27; 35–38).
The purpose of this sanctuary was made clear by God Himself: “And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony” (Exodus 25:22). The Tabernacle was designed so that a holy God might dwell among His redeemed people. It was to be a place of meeting, a place of sacrifice, and a place of revelation. This temporary structure would serve Israel until the Temple of Solomon was constructed in Jerusalem centuries later, but its significance extends far beyond history—it is a divinely inspired picture of redemption through the blood of Christ. For this reason, theologians have often referred to it as “The House of Blood.”
The Tabernacle was not merely a tent of worship; it was a vivid illustration of God’s redemptive plan, foreshadowing the person and work of Jesus Christ. Every board, socket, and curtain testified to the holiness of God and the necessity of atonement through blood. Without the shedding of blood, there could be no approach to God (Hebrews 9:22). The entire system of worship, from the sacrifices to the priestly duties, pointed forward to Christ—the Lamb of God who would take away the sin of the world (John 1:29).
The Courtyard
The outermost section of the Tabernacle complex was an open courtyard, enclosed by a fence of fine linen curtains suspended from poles set in bronze sockets. This fence formed a rectangular enclosure approximately seventy-five feet wide and one hundred fifty feet long, depending on the measurement of a cubit (estimated between fourteen and twenty-five inches, most commonly about eighteen inches). The enclosure had only one entrance—located on the east side—symbolizing the exclusivity of access to God. Just as there was only one way into the courtyard, so there is only one way to the Father: through His Son, Jesus Christ (John 14:6).
Upon entering the courtyard, the first object encountered was the bronze altar, also known as the altar of burnt offering. Here the sacrifices were slain and their blood poured out according to the Levitical ordinances. This altar typified the cross of Christ, where the innocent died for the guilty. Every offering upon that altar proclaimed the same truth: sin demands death, and only through substitutionary atonement can fellowship with God be restored. The bronze—symbolizing judgment—reminded Israel that sin must be judged before man could draw near to a holy God.
The next item in the courtyard was the bronze laver, a large basin filled with water used by the priests for ceremonial washing before entering the Holy Place. The laver, referred to as the molten sea in the King James Version, was made of cast bronze, likely from the mirrors of the women who served at the door of the Tabernacle (Exodus 38:8). The priests were required to wash their hands and feet before ministering, symbolizing purification and continual cleansing. This pointed to the believer’s daily sanctification through the Word of God, as Jesus told His disciples, “You are already clean because of the word which I have spoken to you” (John 15:3). The laver thus represented the ongoing cleansing of those who have already been redeemed, a reminder that holiness must characterize those who serve in God’s presence.
The Building Structure
The Tabernacle proper stood within this courtyard. It was a portable building composed of upright wooden boards made from acacia wood, overlaid entirely with gold. Each board had two tenons (or pegs) that fit into silver sockets at the base, forming a stable yet movable wall system. The boards were held together by horizontal bars inserted through golden rings, which gave the structure its rigidity and alignment. The acacia wood symbolized incorruptibility and endurance, while the gold overlay represented divine glory and perfection. Together they formed a picture of Christ’s divine and human natures united in one person.
The entire building was divided into two rooms—the Holy Place and the Most Holy Place—separated by a thick veil of fine linen embroidered with cherubim. The Holy Place contained three pieces of furniture: the golden lampstand, the table of showbread, and the altar of incense. Beyond the veil, in the Most Holy Place, rested the Ark of the Covenant with the mercy seat above it, where the presence of God dwelt between the cherubim. Every dimension, material, and color was specified by God, for the Tabernacle was a copy and shadow of heavenly things (Hebrews 8:5).
In this sacred design, God revealed the foundation of true worship—access through blood, cleansing through sanctification, illumination by the Spirit, and communion through His indwelling presence. The Tabernacle stood as a visible testimony that sinful man could only approach a holy God through sacrifice and mediation. It was indeed The House of Blood, where every ritual anticipated the ultimate sacrifice of Christ, whose precious blood opened the way into the true Holy of Holies.
The Structure of the Tabernacle
The Tabernacle proper was a rectangular structure measuring approximately forty-five feet long, fifteen feet wide, and fifteen feet high. It was divided into two distinct chambers: the first, known as the Holy Place, measured about thirty feet in length; the second, the Holy of Holies, measured fifteen feet, forming a perfect cube. The symmetry and proportion of this sacred space reflected the order and perfection of God’s dwelling. Every measurement, material, and detail was divinely appointed, symbolizing the precision and holiness of God’s character.
The walls were made of acacia wood boards overlaid with pure gold, standing upright in silver sockets and held together by horizontal bars through golden rings. The interior shimmered with gold, illuminated by the light of the golden lampstand, while the exterior appeared modest and rugged, covered by successive layers of protective coverings.
The Four Coverings
The entire Tabernacle was concealed beneath four coverings, each with deep symbolic significance:
The First Covering – Embroidered Linen Tapestry:
The innermost layer was a beautifully woven curtain of fine linen, embroidered with cherubim in blue, purple, and scarlet thread (Exodus 26:1). This layer, visible only from the inside, represented the glory and holiness of God’s presence. The colors symbolized different aspects of Christ: blue for His heavenly origin, purple for His royalty, and scarlet for His sacrifice. The cherubim woven into the design symbolized the guardianship of divine holiness, a reminder that access to God is both sacred and restricted.The Second Covering – Goat’s Hair:
The second layer was made of coarse goat’s hair (Exodus 26:7), forming a protective tent over the inner tapestry. This represents separation and atonement, for the goat was central to Israel’s sin offerings and the Day of Atonement ritual (Leviticus 16:5–10). The goat’s hair covering thus signified Christ’s substitutionary sacrifice, bearing our sins as the true scapegoat who carries them away forever.The Third Covering – Rams’ Skins Dyed Red:
Over the goat’s hair lay a covering made of ram skins dyed red (Exodus 26:14). This symbolized consecration through blood. In Genesis 22:13, God provided a ram in place of Isaac, and in Exodus 29:15–18, the ram was used in the priest’s ordination. The red-dyed skin therefore represented both atonement and dedication—Christ’s blood consecrating believers for holy service to God.The Fourth Covering – Porpoise (or Badger) Skins:
The outermost layer was made of durable, weather-resistant hides, translated in some versions as “badger skins,” but more likely referring to porpoise or sea cow hides. This layer was plain, rugged, and unattractive to the eye, protecting the sacred beauty within from the harsh desert elements. It represented the humanity of Christ—His humble, unassuming outward appearance. As Isaiah prophesied, “He has no form or comeliness; and when we see Him, there is no beauty that we should desire Him” (Isaiah 53:2). Beneath that plain exterior, however, was divine glory, just as within the Tabernacle the Shekinah Presence dwelled behind layers of humble coverings.
Though the exterior seemed ordinary, within lay unspeakable beauty. This contrast mirrored the incarnate Christ—outwardly humble yet inwardly divine, veiling the glory of God in human flesh.
The Holy Place
Upon entering the first chamber—the Holy Place—three sacred furnishings came into view, each rich in spiritual meaning. To the left stood the Menorah (the seven-branched lampstand); to the right, the Table of Showbread; and directly ahead, before the inner veil, the Golden Altar of Incense.
The Menorah (Lampstand):
The lampstand of pure hammered gold (Exodus 25:31–40) had seven branches, each bearing a lamp fueled by pure olive oil. It was the only source of light within the Tabernacle, symbolizing divine illumination. The almond blossom design on its branches reflected resurrection and divine vigilance. The light of the Menorah represented the continual presence of the Holy Spirit. As Jesus declared, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).The Table of Showbread:
On the right side stood the table of acacia wood overlaid with gold, upon which twelve loaves of unleavened bread were set before the Lord continually (Exodus 25:23–30; Leviticus 24:5–9). These twelve loaves represented the twelve tribes of Israel, symbolizing their covenant relationship and communion with God. The bread was renewed every Sabbath, teaching that fellowship with God must be continual and refreshed. It foreshadowed Christ, the true Bread of Life (John 6:35), who sustains His people through eternal fellowship.The Golden Altar of Incense:
Placed directly before the veil that separated the Holy Place from the Most Holy Place, the golden altar was used for burning incense morning and evening (Exodus 30:1–8). The rising smoke symbolized the prayers of God’s people ascending before Him (Psalm 141:2; Revelation 8:3–4). The incense, kindled by coals from the bronze altar outside, represented prayer made effective through sacrifice. In Christ, our Great High Priest, the incense of intercession is perfected and presented before the Father.
The Holy of Holies
Beyond the veil lay the Holy of Holies, the innermost sanctum of the Tabernacle. This chamber, fifteen feet in all dimensions, formed a perfect cube—the same proportion later seen in the New Jerusalem (Revelation 21:16). Within this sacred space rested only one object: the Ark of the Covenant.
The Ark was a chest of acacia wood overlaid with gold, containing the stone tablets of the Law, Aaron’s rod that budded, and the golden pot of manna (Hebrews 9:4). Its lid, made of pure gold, was called the Mercy Seat—the kapporet in Hebrew, meaning “place of atonement.” Two golden cherubim faced each other on the Mercy Seat, their wings stretched upward, overshadowing it. This was the earthly throne of God’s presence, where His glory dwelled between the cherubim.
The Mercy Seat foreshadowed the work of Christ, who is both our atonement and our propitiation. Romans 3:25 declares, “Whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.” The same Greek word for “propitiation” (hilasterion) is used in the Septuagint for “Mercy Seat,” linking Christ directly to this sacred object. The high priest could enter this chamber only once a year, on the Day of Atonement, to sprinkle blood upon the Mercy Seat, prefiguring the blood of Christ that grants believers direct access to God forever.
In the Holy of Holies, mercy met law, and justice met grace. The Ark contained the broken law, but the blood sprinkled upon its cover satisfied divine justice. The glory of God, manifested as the Shekinah, rested there, symbolizing His dwelling among His redeemed people.
The Ark of the Covenant
The Ark, or sacred chest, stood as the most important and holiest object within the Tabernacle. It was constructed of acacia wood—a strong, incorruptible wood symbolizing Christ’s sinless humanity—and overlaid inside and out with pure gold, representing His divine nature. This dual composition beautifully illustrated the mystery of the Incarnation: Christ’s full humanity united with full deity. Inside this chest were three significant items: the two tablets of stone engraved with the Ten Commandments, a golden pot filled with manna, and Aaron’s rod that budded (Numbers 17:1–9). Each object testified to a unique aspect of God’s covenant and of Christ’s ministry.
The two tablets of stone represented God’s holy and unchanging law, which man had broken and which Christ came to fulfill perfectly. The golden pot of manna symbolized God’s faithful provision in the wilderness, pointing to Jesus, the true Bread from heaven, who said, “I am the bread which came down from heaven” (John 6:41). The rod that budded signified God’s chosen priesthood through resurrection power, for the lifeless rod miraculously blossomed to confirm Aaron’s divine calling. Likewise, Christ, though crucified and dead, rose again in divine vindication, revealing Himself as the eternal High Priest.
The Mercy Seat and the Shekinah Glory
Covering the Ark was its lid, the Mercy Seat, made entirely of pure gold and adorned with two cherubim of hammered gold at each end. These were not decorative additions but living symbols of divine majesty and guardianship, representing the angelic beings seen in visions by Ezekiel (Ezekiel 1:4–14; 10:1–5), Isaiah (Isaiah 6:1–3), and John (Revelation 4:6–8). The cherubim faced one another, their wings stretched upward and touching over the Mercy Seat, forming the throne of God’s earthly presence. Between them dwelt the Shekinah Glory—the visible manifestation of God’s dwelling among His people.
Scripture records, “And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony” (Exodus 25:22). This was where the divine presence resided, symbolized by the pillar of cloud by day and the pillar of fire by night (Numbers 7:89; Leviticus 1:1). The glory of God filled the Tabernacle, testifying that the Creator had chosen to dwell with His redeemed people.
The Day of Atonement (Yom Kippur)
Only once a year could the High Priest enter the Holy of Holies, and only with blood. This occurred on Yom Kippur, the Day of Atonement, described in Leviticus 16. On this solemn day, the High Priest would bring the blood of a sin offering into the Most Holy Place and sprinkle it upon the Mercy Seat. This act symbolized the covering of sin and the reconciliation between a holy God and a sinful nation.
The symbolism is profound: when God looked down from between the cherubim, He saw the contents of the Ark—the broken Law. Yet the sprinkled blood upon the Mercy Seat covered that broken Law, satisfying His righteousness and permitting mercy to flow. Thus, judgment was turned aside, and grace prevailed through substitutionary atonement. This principle began in Genesis 3:21, when God made garments of skin for Adam and Eve, foreshadowing that forgiveness requires the shedding of blood. The Day of Atonement pointed forward to the finished work of Christ, whose sacrifice would forever remove the need for repeated offerings. As Hebrews 9:12 declares, “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.”
The Mystical Architecture of the Tabernacle
The Tabernacle’s structure, from its sockets of silver to its golden furnishings, was a divine blueprint filled with spiritual truth. Every board, color, material, and measurement carried symbolic meaning that pointed to the person and work of Jesus Christ. Its arrangement mirrored heavenly realities, serving as a “copy and shadow of the heavenly things” (Hebrews 8:5). The seriousness of these details reveals that worship was not left to human imagination but prescribed by divine revelation.
The study of the Tabernacle is therefore not a matter of architectural curiosity but of spiritual revelation. Each part illustrates an aspect of redemption, sanctification, and divine fellowship. The bronze altar spoke of sacrifice, the laver of cleansing, the lampstand of illumination, the table of showbread of communion, the altar of incense of intercession, and the Ark of the Covenant of God’s throne of mercy. Together, they portray the complete work of salvation in Christ—from the shedding of blood for forgiveness to the indwelling presence of God among His redeemed.
As Revelation 19:10 reminds us, “For the testimony of Jesus is the spirit of prophecy.” Every pattern, ritual, and symbol in the Old Testament ultimately points to Him. Jesus Himself declared, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled” (Matthew 5:17–18). The Tabernacle is a living prophecy in fabric, metal, and blood—its every detail fulfilled in Christ, who is both the Lamb of God and the dwelling place of God among men.
Christ, the Living Tabernacle
The Tabernacle ultimately prefigured the Incarnation. John 1:14 declares, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” The word “dwelt” literally means “tabernacled.” Jesus Christ is the true and eternal Tabernacle of God—the place where the fullness of the Godhead dwells bodily (Colossians 2:9). Through His shed blood, the veil separating man from God was torn in two (Matthew 27:51), granting direct access into the true Holy of Holies in heaven.
The Old Testament concealed these mysteries within its patterns and rituals, while the New Testament reveals their fulfillment in Christ. The Tabernacle, therefore, is not merely a relic of Israel’s past but a prophetic portrait of redemption—showing the way from the altar of sacrifice to the throne of grace.
The Courtyard
As one approached the Tabernacle from the outside, the first sight was the pure white linen fence that enclosed the courtyard. This linen barrier symbolized the righteousness of God—a standard of holiness separating the sinful world from His dwelling place. The whiteness of the linen proclaimed purity and perfection, declaring that only those made righteous could enter into fellowship with Him. The posts supporting the linen curtains were set in bronze sockets, a detail of great significance. In the Levitical system, bronze represented judgment, for it is a metal that can endure fire. Thus, everything outside the sanctuary proper was made of bronze, signifying that before one could enter God’s presence, judgment must be satisfied.
There was only one entrance to the Tabernacle, located on the east side. This single doorway illustrated the exclusivity of salvation and fellowship with God. Jesus applied this truth to Himself when He said, “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber... I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture” (John 10:1, 9). Just as there was only one way into the Tabernacle, there is only one way to God—through Christ alone.
Upon entering the courtyard, the first object encountered was the Brazen Altar, or Altar of Sacrifice. This massive altar, made of bronze and wood, was where the animal sacrifices were offered according to the Levitical laws. Here, blood was shed, fire consumed the offering, and atonement was symbolically made. The altar stood as a vivid type of the Cross, where the ultimate sacrifice—Jesus Christ, the Lamb of God—was slain for the sins of the world. Everything begins and ends at the Cross; there is no approach to God without it.
Beyond the altar stood the Bronze Laver, a large basin filled with water used by the priests for ceremonial washing before entering the Holy Place. This washing symbolized sanctification and cleansing through the Word of God. Ephesians 5:26 speaks of Christ cleansing His Church “with the washing of water by the word.” Likewise, Revelation 4:6 describes a “sea of glass” before God’s throne, representing purity and reflection, and in John 4:14 Jesus promises, “Whoever drinks of the water that I shall give him will never thirst.” The laver therefore points to daily cleansing through Scripture and the ongoing sanctifying work of Christ in the believer’s life.
As one approached the building itself, the outward appearance seemed plain, unadorned, and unattractive—covered by coarse skins and dull colors. Isaiah’s prophecy described this perfectly: “He has no form or comeliness; and when we see Him, there is no beauty that we should desire Him” (Isaiah 53:2). Yet, just as the interior of the Tabernacle revealed stunning beauty once entered, so too does Christ’s true glory become visible only to those who have entered into fellowship with Him.
Each of the four coverings over the Tabernacle had distinct Levitical meaning. The fine linen embroidered in gold, purple, blue, and scarlet represented Christ’s divinity, royalty, heavenly nature, and sacrificial blood. The goat’s hair covering pictured Christ as the sin-bearer (Exodus 26:7; Leviticus 16:19–22). The rams’ skins dyed red pointed to substitutionary atonement and redemption (Genesis 3:21; 22:13). The outermost porpoise or badger skins symbolized endurance and humility (Exodus 16:10; Deuteronomy 8:4; 29:5; Nehemiah 9:21), recalling also the shoes that never wore out in the wilderness and the durability of God’s provision.
The Place of Fellowship – The Holy Place
Upon entering the Holy Place, the first chamber of the Tabernacle, the worshiper entered the place of fellowship with God. The structure was made of acacia wood covered in gold. The wood, once living, represented Christ’s humanity, while the gold symbolized His divinity. These boards rested upon sockets of silver—silver being the Levitical symbol for redemption through blood. Even Judas, in remorse, recognized this truth when he cast down the thirty pieces of silver and cried, “I have sinned by betraying innocent blood” (Matthew 27:4). Thus, the very foundation of the Tabernacle spoke of redemption purchased through sacrifice.
Within the Holy Place stood three sacred furnishings. To the left was the Golden Lampstand (Menorah), symbolizing divine illumination. Jesus declared, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). The lampstand was fashioned from a single piece of pure gold, hammered into one central shaft with six branches—three on each side. The unity of the lampstand represented the union of Christ and His Church. The total of seven lamps symbolized divine perfection, as seen again in the lampstands of Revelation 1:12–20 and Revelation 4:5. This imagery also harmonizes with Jesus’ statement, “I am the vine, you are the branches” (John 15:5), for all light flows from Him.
Across from the lampstand stood the Table of Showbread, which held twelve loaves representing the twelve tribes of Israel. Jesus applied this symbolism to Himself when He said, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35). The bread was renewed weekly on the Sabbath, picturing continual communion and fellowship between God and His people.
Directly before the inner veil was the Golden Altar of Incense, symbolizing intercessory prayer. This altar was distinct from the brazen altar outside, being made of gold and used only for the burning of incense. The smoke rising upward represented the prayers of the saints ascending before God (Psalm 141:2; Revelation 8:3–4). This altar foreshadowed Christ’s present ministry as our intercessor, as Hebrews 7:25 declares: “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.”
The Holy of Holies
The innermost chamber, the Holy of Holies, was the climactic meeting place between God and man. Here stood the Ark of the Covenant, containing the Law, the manna, and Aaron’s rod. The lid of the Ark, the Mercy Seat, was overshadowed by cherubim of gold, between which the glory of God dwelt. Only the High Priest could enter this place, and only once each year on the Day of Atonement, carrying sacrificial blood to sprinkle upon the Mercy Seat. This sacred act symbolized the covering of sin and pointed forward to the once-for-all sacrifice of Christ on the Cross.
The Tabernacle’s entire design revealed God’s redemptive plan—a love story written in blood on a wooden cross nearly two thousand years ago. The brazen altar foretold His sacrifice, the laver His cleansing, the lampstand His light, the table His fellowship, the altar of incense His intercession, and the Ark His atonement. From entrance to the innermost sanctuary, every step spoke of Jesus Christ.
The Tabernacle as It Relates to Jesus Christ
A Temporary Abode: The Tabernacle was a temporary dwelling, just as Christ’s earthly ministry was temporary. He had “no place to lay His head,” and His body, the true tabernacle, was given up and raised in glory.
Born in Humility: Like the Tabernacle that moved through the wilderness, Christ was born in a manger and buried in a borrowed tomb. The earthly Tabernacle was used for less than thirty-five years—about the same span as Christ’s life on earth.
Unattractive Outwardly: The outward appearance of the Tabernacle was rugged and plain, reflecting Isaiah 53:2: “no form nor comeliness... no beauty that we should desire Him.”
God’s Dwelling Place: The Tabernacle housed the divine presence between the cherubim. Likewise, John 1:14 declares, “We beheld His glory... as He tabernacled among us.”
The Meeting Place Between God and Man: The Tabernacle was called the “Tent of Meeting” (Exodus 25:21–22). Christ is the true Mediator—“I am the way... no one comes to the Father except through Me” (John 14:6; 1 Timothy 2:5).
The Center of Israel’s Camp: God’s dwelling was at the center of His people (Numbers 2:17). Likewise, Christ is the center of His Church, as Matthew 18:20 affirms: “Where two or three are gathered together in My name, I am there in the midst of them.”
The Keeper of the Law: The Law was preserved within the Ark (Deuteronomy 10:2–5). Christ fulfilled it perfectly (Psalm 40:7–8; Matthew 5:17).
The Place of Sacrifice: Every furnishing in the Tabernacle pointed to Christ’s redemptive work—He is both the sacrifice and the altar.
The Place of Spiritual Nourishment: The priests fed upon the sacred bread (Leviticus 6:16–26). Christ is the true Bread of Life who nourishes His people.
The Place of Worship: True worship is only possible in Christ. John 14:6 and Hebrews 13:15 teach that we approach God only through Him.
The One Door: There was only one entrance into the Tabernacle (John 10:9). Salvation is found only in Christ.
Approached from the East: Entry was from the east through the camp of Judah, prefiguring Christ as the Lion of the Tribe of Judah (Numbers 2:3; Revelation 5:5).
Universal Lordship: The precious materials used—gold, silver, and bronze—testify that all creation belongs to God (Haggai 2:8; Psalm 50:10).
Ministered to by Women: Women served at the entrance of the Tabernacle (Exodus 35:26), just as women ministered to Christ in His earthly life (Luke 8:2–3; John 12:3; Luke 23:55–56).
The Tabernacle stands as a perfect type of Jesus Christ—its structure, function, and service all pointing to Him. Every detail reveals the glory of God manifested in His Son, who made the way for sinners to enter into the presence of a holy God.
Parenthetical Passages in Exodus
In the book of Exodus, chapters 25 through 40 focus on the revelation, construction, and consecration of the Tabernacle. However, chapters 32 and 33 form a significant parenthetical passage—a divinely inspired interruption in the narrative that reveals Israel’s rebellion with the golden calf and Moses’ intercession on their behalf. As with parenthetical sections elsewhere in Scripture, such as those in Revelation, these chapters serve to deepen the structure and meaning of the book rather than divert from it. They highlight the contrast between divine revelation and human rebellion, between God’s holiness and man’s sinfulness, and between judgment and mercy.
This section of Exodus reveals a pattern: the plan shown to Moses, the rebellion of Israel, and the eventual erection of the Tabernacle. God first reveals His perfect design, man rebels against it, and then God restores fellowship through atonement. This pattern mirrors the entire redemptive story of Scripture.
Before Moses ever received the instructions for the Tabernacle, the plan for redemption had already been ordained in eternity past. 1 Peter 1:19–20 declares, “But with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you.” This means that God’s redemptive plan did not begin at Sinai, nor even at Calvary—it was established before creation. The Tabernacle’s design, therefore, was a reflection of that eternal purpose.
Just as the pattern was revealed to Moses on Mount Sinai, the redemptive plan was revealed to Christ before the world began. Then came the fall—first in heaven with Lucifer’s rebellion, and then on earth with Adam’s sin. The pattern of Exodus thus echoes the universal sequence of divine revelation, human failure, and divine restoration.
In Exodus 25–31, God revealed the pattern of the Tabernacle, showing His intent to dwell among His people. But in Exodus 32–33, Israel fell into idolatry, breaking the very covenant they had just entered. Yet even in judgment, grace triumphed. Moses interceded, and God renewed His covenant, demonstrating His mercy and faithfulness. This interlude provides the moral and spiritual foundation for the Tabernacle itself—for without redemption, there could be no indwelling presence of God.
The sequence may be summarized as follows:
Revelation of the Pattern (Exodus 25–31) – God reveals His design for dwelling among His people.
Rebellion and Intercession (Exodus 32–33) – Israel sins through idolatry, Moses intercedes, and God restores fellowship.
Realization of the Plan (Exodus 35–40) – The Tabernacle is constructed, consecrated, and filled with God’s glory.
This pattern not only describes the history of Israel but also encapsulates the gospel itself. God revealed His redemptive purpose through His Son, mankind rebelled through sin, and God, through Christ’s atonement, restores what was lost.
Just as the Tabernacle was completed only after the covenant was renewed, so also salvation is possible only after repentance and reconciliation. The parenthetical chapters of Exodus, therefore, are not interruptions but essential parts of God’s revelation—they show that His dwelling among His people is based on grace, not on man’s merit.
Ultimately, these chapters teach that redemption precedes habitation. The glory of God could not fill the Tabernacle until sin was judged, intercession was made, and grace was extended. The same principle applies to believers today: God indwells those who have been redeemed and reconciled by the blood of the Lamb, according to the plan foreordained before the foundation of the world.
Supplies and Directions for the Tabernacle
A. The Supplies for This Building Project
1. (Exodus 25:1-2) God tells Moses to ask for an offering.
Then the LORD spoke to Moses, saying: “Speak to the children of Israel, that they bring Me an offering. From everyone who gives it willingly with his heart you shall take My offering.”
Before revealing the purpose of the offering, the Lord first instructed Moses to collect it. This demonstrates that God desired Israel to give out of a willing heart rather than in response to a specific demand. The act of giving was meant to be an expression of devotion, not an act of obligation. God sought offerings that flowed from love and gratitude, not compulsion or manipulation.
Our giving should be motivated by a willing and joyful heart. True giving arises not from the pressure of a need but from the inward desire to honor God. The Lord, being rich and self-sufficient, could have provided every material Himself, yet He chose to involve His people so that they might share in His work and grow in generosity. As Morgan noted, all the materials for the building of the Tabernacle were supplied by the people themselves, not because God lacked resources, but because He desired to develop giving hearts among His people.
When we give, we reflect the nature of God Himself, the greatest giver. As it is written, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). Likewise, as believers, our goal is to be conformed to the image of Christ. Scripture says, “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren” (Romans 8:29). Therefore, we give not because the Lord or His church requires our wealth, but because giving transforms our hearts to reflect His generous character.
God made it clear that He only wanted gifts from those who gave freely: “From everyone who gives it willingly with his heart.” In the New Testament, Paul echoes this principle, writing, “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” (2 Corinthians 9:7). The Lord delights in hearts that give joyfully and voluntarily.
Finally, God declared, “You shall take My offering.” The offering belonged to God, not to Moses, not to the elders, and not even to the nation of Israel. The people gave it, but it was still the Lord’s possession, entrusted to Moses and the priests to be used for His glory and the building of His dwelling place among them.
2. (Exodus 25:3-7) The specific materials to be gathered.
“And this is the offering which you shall take from them: gold, silver, and bronze; blue, purple, and scarlet thread, fine linen, and goats’ hair; ram skins dyed red, badger skins, and acacia wood; oil for the light, and spices for the anointing oil and for the sweet incense; onyx stones, and stones to be set in the ephod and in the breastplate.”
The Lord listed the specific materials required for constructing the tabernacle, each of which carried both practical and symbolic significance. These items were not random or ornamental; they were chosen to reflect God’s holiness, majesty, and the heavenly reality the tabernacle represented.
The total value of these materials, in modern terms, would exceed thirteen million dollars, with a combined weight of nearly nineteen thousand pounds. Yet beyond their material worth, each element carried spiritual meaning. Gold, silver, and bronze represented divine glory, redemption, and judgment. Blue, purple, and scarlet threads symbolized the heavenly, royal, and sacrificial aspects of Christ’s person and work. Fine linen spoke of purity and righteousness, while animal skins, wood, oil, and precious stones all illustrated aspects of divine provision and beauty in worship.
The color blue came from dye extracted from certain shellfish, representing heaven and divine revelation. Purple, derived from the murex snail, symbolized royalty and majesty. Scarlet was made from the crushed bodies and eggs of the coccus ilicis worm, a vivid reminder of sacrifice and the shedding of blood. Fine linen, an Egyptian specialty, was twisted and refined from many strands, symbolizing purity and perfection in workmanship.
Goat hair, used for the tent coverings, was dark and coarse, providing strength and durability. Rams’ skins, dyed red, suggested atonement through blood. Badger skins, difficult to translate but possibly referring to porpoise or sea-cow hides, provided an outer covering that protected the sanctuary from the elements.
Acacia wood, abundant in the wilderness, was durable and resistant to decay and insects. Clarke observed that acacia was native to the desert region where Moses was, making it perfectly suited for the construction of the tabernacle. The oil and spices were essential for the light and anointing oil, symbolizing the illumination and consecration of the Holy Spirit. The onyx and other precious stones adorned the ephod and breastplate of the high priest, signifying the tribes of Israel being represented before God’s presence.
Each item had both material function and spiritual typology, revealing that God’s dwelling among His people required the best of their possessions and the purest of their devotion.
3. (Exodus 25:8-9) The purpose and pattern of the tabernacle.
“And let them make Me a sanctuary, that I may dwell among them. According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it.”
God’s purpose for the offering and materials was now revealed: to build Him a sanctuary. This was not merely a tent, but a dwelling place where His presence would reside in the midst of His people. The Lord desired to live among Israel, not at a distance. The tabernacle was the physical expression of His fellowship with them.
The Lord commanded that it be made according to the exact pattern He would show Moses. This pattern was not a suggestion or a creative design left to human preference, but a divine blueprint reflecting heavenly realities. Hebrews 8:5 clarifies that Moses was instructed to make all things “according to the pattern shown you on the mountain.” Every detail carried meaning, typifying aspects of Christ’s person, His redemptive work, and the plan of salvation.
The tabernacle was temporary, portable, and anticipatory. It pointed forward to the true dwelling of God with man, fulfilled ultimately in Christ, who “became flesh and dwelt among us” (John 1:14). Through this sanctuary, God illustrated both His holiness and His accessibility. The same God who descended upon Sinai in fire now chose to dwell in a tent of meeting, demonstrating grace and condescension toward His people.
3. (Exodus 25:8-9) The Purpose and Pattern of the Tabernacle
“And let them make Me a sanctuary, that I may dwell among them. According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it.”
The Lord declared His purpose for the offering and the construction that would follow: to build Him a sanctuary, a holy dwelling place among His people. This was not because God needed a physical house, for Scripture declares, “However, the Most High does not dwell in temples made with hands, as the prophet says: ‘Heaven is My throne, and earth is My footstool. What house will you build for Me? says the LORD, or what is the place of My rest?’” (Acts 7:48–49). Rather, the sanctuary was a designated meeting place where a holy God would manifest His presence among sinful men, through an established pattern of sacrifice, priesthood, and worship.
The word sanctuary means “a holy place” or “a place set apart.” Every element of the tabernacle was sacred because it symbolized fellowship between a holy God and a redeemed people. Kaiser noted that the same term is later used in 1 and 2 Chronicles for the Temple, showing continuity between the tabernacle in the wilderness and the Temple in Jerusalem as the center of God’s presence and worship among Israel.
The Lord’s first dwelling among His people was not a permanent structure but a tabernacle, a tent that moved as they moved. This temporary design illustrated God’s willingness to dwell with His people in their journey, showing His presence was not confined to a building but followed them wherever they went. The Hebrew term mishkan (tabernacle) derives from shakan, meaning “to dwell,” and is the root of Shekinah, the visible glory of God. Meyer insightfully wrote that this reminded Israel that their God was a fellow traveler, pitching His tent where they pitched theirs, sharing in their trials, dangers, and wanderings.
God gave Moses not just verbal instruction but a divine revelation of what the sanctuary was to look like. He said, “According to all that I show you,” indicating that Moses was given a vision of the heavenly pattern. This pattern was not man’s invention but God’s blueprint, revealing a spiritual reality. As the writer of Hebrews explains, the priests served “the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain’” (Hebrews 8:5).
Thus, the tabernacle was a scale model of heavenly truths, portraying how sinful man could approach a holy God through atonement and mediation. Every piece of furniture, every fabric, and every color had a divinely appointed purpose, pointing forward to Christ. Cole described the pattern as almost an “architect’s model,” underscoring the precision required. God’s holiness demanded exact obedience, not human creativity. The structure of the tabernacle reflected the divine order of heaven itself, where everything centers around the throne of God.
Ultimately, this earthly sanctuary foreshadowed a greater reality. John later wrote, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14). The Greek word translated “dwelt” literally means “tabernacled.” Thus, Christ fulfilled what the tabernacle represented—God dwelling with man, not in a tent or temple, but in human flesh.
B. Instructions for Building the Ark of the Covenant
1. (Exodus 25:10-11) The Basic Structure of the Ark of the Covenant
“And they shall make an ark of acacia wood; two and a half cubits shall be its length, a cubit and a half its width, and a cubit and a half its height. And you shall overlay it with pure gold, inside and out you shall overlay it, and shall make on it a molding of gold all around.”
The first item God instructed Moses to construct was the Ark of the Covenant, the central and most sacred object of the tabernacle. Everything else in the sanctuary would relate to it, for it symbolized the throne of God on earth. It was from the mercy seat above the Ark that God’s presence would be manifested, and where He would commune with His people through the high priest. As Thomas observed, this was described first because it represented the means of approaching God.
The Ark was a rectangular chest, approximately three feet nine inches long, two feet three inches wide, and two feet three inches high. It was made of acacia wood—a durable, incorruptible material—and overlaid inside and out with pure gold. The combination of wood and gold represented both the humanity and divinity of Christ. The wood symbolized His humanity, while the gold represented His deity and perfection. The golden molding around the top formed a crown-like rim, picturing Christ’s kingly authority.
2. (Exodus 25:12-15) The Rings and the Poles for the Ark of the Covenant
“You shall cast four rings of gold for it, and put them in its four corners; two rings shall be on one side, and two rings on the other side. And you shall make poles of acacia wood, and overlay them with gold. You shall put the poles into the rings on the sides of the ark, that the ark may be carried by them. The poles shall be in the rings of the ark; they shall not be taken from it.”
The Ark was to be carried by poles inserted through gold rings attached at its corners. It was never to be touched directly by human hands, emphasizing the holiness of God’s presence. The carrying method also ensured the Ark could travel safely as Israel journeyed through the wilderness. The poles were permanently fixed in the rings, showing that the Ark was always ready to move when the Lord directed His people to go forward.
This principle of reverence and obedience was tragically illustrated in the account of Uzzah. Scripture records, “And when they came to Nachon’s threshing floor, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled. Then the anger of the LORD was aroused against Uzzah, and God struck him there for his error; and he died there by the ark of God” (2 Samuel 6:6–7). Uzzah presumed that touching the Ark would preserve it from dishonor, but in doing so he disobeyed God’s clear command. His act, though seemingly noble, violated the holiness of God and presumed upon His grace. As the commentary notes, Uzzah was wrong in thinking that his hand was cleaner than the dust of the earth. The ground had never rebelled against God, but man had.
The Ark’s design and handling revealed profound truths: God is to be approached with reverence, obedience, and fear; His presence is not to be treated lightly or casually. Every instruction surrounding the Ark reinforced the sacred boundary between God’s holiness and man’s sinfulness, bridged only by divine grace through atonement.
3. (Exodus 25:16) The Contents of the Ark
“And you shall put into the ark the Testimony which I will give you.”
The Lord instructed Moses to place within the Ark of the Covenant the Testimony—the stone tablets upon which He would inscribe His law. This testified to the covenant relationship between God and His people, for the law was the foundation of Israel’s national and spiritual life. The Ark thus became the repository of divine revelation, representing both God’s holy standard and His faithfulness in making covenant with His people.
The phrase “which I will give you” indicates that God commanded Moses to prepare a place for the Testimony even before it was delivered. This shows divine foresight, for God knew that His law would serve as both a witness to His righteousness and an indictment of human sinfulness. The law would later be placed inside the Ark as a constant reminder that God’s covenant with Israel rested upon His revealed Word, not human invention or tradition.
Later, God instructed that additional items be placed in the Ark as memorials of His dealings with Israel. The author of Hebrews records, “which had the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant” (Hebrews 9:4). Each of these items bore deep significance: the golden pot of manna testified to God’s faithful provision in the wilderness, Aaron’s rod that budded testified to His chosen priesthood, and the tablets testified to His perfect and unchanging law. Together, these contents symbolized God’s covenant faithfulness, His authority, and His holiness—all covered by the mercy seat above, where atonement would be made for Israel’s sin.
4. (Exodus 25:17-22) The Mercy Seat
“You shall make a mercy seat of pure gold; two and a half cubits shall be its length and a cubit and a half its width. And you shall make two cherubim of gold; of hammered work you shall make them at the two ends of the mercy seat. Make one cherub at one end, and the other cherub at the other end; you shall make the cherubim at the two ends of it of one piece with the mercy seat. And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat. You shall put the mercy seat on top of the ark, and in the ark you shall put the Testimony that I will give you. And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel.”
The mercy seat served as the golden cover or lid to the Ark of the Covenant, fashioned entirely of pure gold and adorned with two cherubim at its ends. These angelic figures faced one another, their wings outstretched to overshadow the mercy seat, forming a throne-like space between them. This was the symbolic dwelling place of God’s presence on earth—the throne of grace where mercy triumphed over judgment.
The Hebrew term kapporet, translated “mercy seat,” literally means “place of atonement” or “atonement cover.” As Kaiser explains, it was the place where God’s wrath against sin was propitiated—satisfied—by the shedding of blood. It was here that the high priest, once a year on the Day of Atonement, would sprinkle the blood of the sacrifice as commanded: “He shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; and before the mercy seat he shall sprinkle some of the blood with his finger seven times” (Leviticus 16:14). This act signified that atonement had been made and peace restored between God and His people.
The cherubim symbolized God’s holy attendants, the same order of beings seen in visions of His heavenly throne (Ezekiel 10:1–5, Isaiah 6:1–3). They were not idols, nor were they to be worshipped, as Cole noted, because they merely represented the spiritual beings who served God’s presence. Their placement above the mercy seat conveyed that God reigns in holiness, surrounded by His ministering spirits, yet He condescends to meet man through atonement.
God declared, “And there I will meet with you.” This meeting was not with all Israel directly but through their representative—the high priest. God met with man only through the covering of blood, teaching that fellowship with a holy God is possible only through atonement. This foreshadowed the greater truth fulfilled in Christ. As the apostle Paul wrote, “Whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness” (Romans 3:25). The Greek word for propitiation (hilasterion) in this verse is the same term used in the Greek Old Testament (the Septuagint) for “mercy seat.” Thus, Jesus Himself is our mercy seat—the place where God’s wrath is satisfied and His mercy extended.
When God looked down from between the cherubim, He would see the law inside the Ark—the testimony that man had broken. Yet the sprinkled blood upon the mercy seat covered that broken law. In this we see the heart of the gospel: the righteous demands of the law satisfied, the penalty for sin paid, and mercy extended to those who believe. This illustrates God’s justice and grace operating in perfect harmony.
Remarkably, God provided this mercy seat even before giving Moses the tablets of the law. This shows that from the very beginning, God anticipated man’s failure and provided the means of reconciliation. Before Israel even received the commandments they would inevitably break, God made provision for their forgiveness. This is consistent with His eternal plan of redemption, for Scripture says, “The Lamb was slain from the foundation of the world” (Revelation 13:8).
The mercy seat therefore stood as the central focus of the tabernacle and of Israel’s worship. It was the meeting place of justice and mercy, holiness and grace. It anticipated Christ, our High Priest and Mediator, through whom we now have direct access to God. As the writer of Hebrews declares, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:16).
C. Instructions for Building the Table of Showbread
1. (Exodus 25:23-29) Dimensions and Materials for the Table of Showbread
“You shall also make a table of acacia wood; two cubits shall be its length, a cubit its width, and a cubit and a half its height. And you shall overlay it with pure gold, and make a molding of gold all around. You shall make for it a frame of a handbreadth all around, and you shall make a gold molding for the frame all around. And you shall make for it four rings of gold, and put the rings on the four corners that are at its four legs. The rings shall be close to the frame, as holders for the poles to bear the table. And you shall make the poles of acacia wood, and overlay them with gold, that the table may be carried with them. You shall make its dishes, its pans, its pitchers, and its bowls for pouring. You shall make them of pure gold.”
God commanded that the table of showbread be constructed of acacia wood overlaid with pure gold. It measured three feet long, one and a half feet wide, and two feet three inches high. The combination of acacia wood and gold, as with the Ark of the Covenant, symbolized both the humanity and divinity of Christ—His incorruptible human nature and His divine glory. The table represented fellowship and communion, for it was set in the Holy Place, directly across from the golden lampstand, signifying the light of divine presence shining upon the fellowship of God and His people.
The table was surrounded by a golden molding, or border, to contain the sacred bread and its utensils. Around the outer edge, God commanded a raised frame of a handbreadth in width, encircled again by a decorative golden rim. This framing preserved the bread from falling and signified the protection and completeness of divine provision.
The table was equipped with four golden rings at its corners, close to the frame, to receive the poles by which it was carried. These poles were also made of acacia wood overlaid with gold, ensuring that the table, like the Ark, was to be transported without direct human touch. This detail again emphasized reverence for holy things. The accompanying utensils—dishes, pans, pitchers, and bowls—were all crafted from pure gold, befitting the holiness of service before the Lord.
Cole observed that depictions of this table have been preserved, notably in the carvings on the Arch of Titus in Rome, which show the table as it appeared when the Temple treasures were carried off after the destruction of Jerusalem in A.D. 70. The model displayed there likely followed closely the original pattern described here, a testament to the enduring precision with which God’s instructions were preserved through Israel’s generations.
2. (Exodus 25:30) The Purpose for the Table of Showbread
“And you shall set the showbread on the table before Me always.”
The divine purpose for the table was to display the showbread—literally, “bread of faces” or “bread of the presence”—set continually before the Lord. This bread symbolized the constant fellowship between God and His people. There were twelve loaves, one representing each tribe of Israel, arranged in two rows or piles upon the table (Leviticus 24:5–6). Each loaf was made of fine flour, sprinkled with frankincense, and replaced every Sabbath. The old bread was eaten by the priests in a holy place, signifying that the priests partook of the same fellowship that the bread represented.
The term lechem panim, meaning “bread of faces,” signified that the bread was continually before the face or presence of God. Clarke suggested the title could also refer to the square shape of the loaves, but the primary meaning is theological: this was bread placed perpetually before God, representing His covenant people in His presence.
In the ancient Near East, a table was a symbol of fellowship and relationship. Morgan observed that through this table, God reminded His people that they were invited into communion with Him. Though sinful, they could have fellowship with the Holy One through His appointed means. This same truth is later embodied in the Lord’s Table, where believers partake of the bread in remembrance of Christ’s sacrifice and ongoing communion with Him.
Meyer fittingly called the showbread “presence-bread,” noting that bread is essential for life. Just as physical bread sustains the body, spiritual fellowship with God sustains the soul. The table of showbread thus illustrated that man’s deepest need is continual fellowship with the Lord. As Jesus later declared, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35).
This bread also served as a reminder of God’s faithfulness and provision. Every Sabbath, the old bread was replaced with new, symbolizing the unbroken covenant between God and Israel. The priests’ weekly participation in eating it signified communion and gratitude for His constant supply. As recorded in Leviticus 24:8–9: “Every Sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. And it shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the offerings of the LORD made by fire, by a perpetual statute.”
Through the table of showbread, God revealed the beauty of His provision and His desire for unbroken fellowship with His people. Just as Israel’s priests were sustained by the bread of His presence, so believers today find their sustenance in Christ, who provides spiritual nourishment and communion through His abiding presence.
D. Instructions for Building the Lampstand
1. (Exodus 25:31–36) The Lampstand Itself
“You shall also make a lampstand of pure gold; the lampstand shall be of hammered work. Its shaft, its branches, its bowls, its ornamental knobs, and flowers shall be of one piece. And six branches shall come out of its sides: three branches of the lampstand out of one side, and three branches of the lampstand out of the other side. Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower — and so for the six branches that come out of the lampstand. On the lampstand itself four bowls shall be made like almond blossoms, each with its ornamental knob and flower. And there shall be a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches that extend from the lampstand. Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold.”
The Lord commanded that a lampstand—menorah in Hebrew—be made of pure, solid gold and fashioned as one continuous piece of hammered work. Unlike other furnishings, it was not constructed of wood overlaid with gold, but entirely of gold, symbolizing divine purity and the uncreated light of God’s glory. No specific measurements were given, indicating that its form was to follow the pattern God revealed to Moses on Mount Sinai.
The lampstand had a central shaft with three branches extending from each side, making a total of seven branches—one for each lamp. The design, resembling an almond tree with branches, bowls, buds, and blossoms, beautifully depicted life and fruitfulness. The almond blossom motif carried deep significance, for the almond tree was the first to bloom in spring, signifying resurrection, renewal, and divine vigilance. In Hebrew, the word for almond (shaqed) is related to the word for watchful (shoqed), reflecting God’s watchful care and readiness to fulfill His word.
This connection is reinforced in Jeremiah 1:11–12, where God shows Jeremiah a vision of an almond branch: “Moreover the word of the LORD came to me, saying, ‘Jeremiah, what do you see?’ And I said, ‘I see a branch of an almond tree.’ Then the LORD said to me, ‘You have seen well, for I am ready to perform My word.’” Thus, the almond design symbolized God’s living, vigilant presence among His people, always active and alert in sustaining them.
The craftsmanship of the lampstand was of remarkable unity and precision: its shaft, branches, bowls, knobs, and flowers were all one piece of hammered gold. There were no separate parts joined together, reflecting the perfection and oneness of God’s nature. The lampstand illuminated the Holy Place, which had no natural light, symbolizing that divine illumination comes solely from God’s Spirit.
Cole noted that artistic depictions of the lampstand, such as those seen on the Arch of Titus in Rome, provide a general understanding of its shape, though some details of the Hebrew description remain uncertain in exact form. Nonetheless, the menorah has remained one of the most enduring symbols of Israel, representing both God’s presence and His light shining through His people.
2. (Exodus 25:37–40) The Lamps for the Lampstand
“You shall make seven lamps for it, and they shall arrange its lamps so that they give light in front of it. And its wick-trimmers and their trays shall be of pure gold. It shall be made of a talent of pure gold, with all these utensils. And see to it that you make them according to the pattern which was shown you on the mountain.”
The seven lamps that rested atop the branches were to be carefully arranged so that they cast light forward, illuminating the space before the lampstand. In the Holy Place, where there were no windows, this was the only source of light, symbolizing divine revelation shining in the darkness of a fallen world. The lamps themselves were fueled by pure olive oil, which continually burned as a picture of the Holy Spirit’s eternal and sustaining presence.
This imagery is echoed in Revelation 4:5: “And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God.” The seven lamps represent the fullness and perfection of the Holy Spirit’s work—His illumination, guidance, and sanctifying power within God’s people. Just as the lampstand stood continually lit before the presence of God, so the Spirit continually radiates the light of divine truth to all who dwell in His fellowship.
The Lord commanded that all the lampstand’s utensils—wick trimmers, trays, and accessories—also be made of pure gold, reinforcing that every element of divine service must reflect God’s holiness and glory. The entire structure, along with its utensils, was to be fashioned from one talent of pure gold, approximately seventy-five pounds in weight. This enormous value testified to the preciousness of divine light and revelation, far surpassing all earthly wealth.
Cole observed that the light of the lampstand symbolized the illumination that God’s presence brings to His people. This same imagery is seen in the priestly blessing: “The LORD make His face shine upon you, and be gracious to you” (Numbers 6:25). Light in Scripture often represents life, truth, purity, and victory. David declared, “The LORD is my light and my salvation; whom shall I fear?” (Psalm 27:1). Thus, the menorah not only illuminated the tabernacle but also foreshadowed the Messiah, who would bring spiritual light into the world.
Jesus declared, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). In the menorah, Christ is prefigured as the central stem from which all light flows, while the six branches symbolize believers who draw their light from Him. Just as the priests were charged to keep the lamps continually burning (Leviticus 24:2–4), so believers are to shine continually in a dark world, reflecting the light of Christ through the indwelling Spirit.
Finally, God reaffirmed the command that the lampstand be made “according to the pattern which was shown you on the mountain.” As with every element of the tabernacle, the menorah reflected a heavenly reality. It was not merely an artistic creation, but a divinely revealed design pointing to eternal truths. The perfection and harmony of its structure testified to the order, unity, and glory of God’s dwelling in heaven.
