Exodus Chapter 27

The Court of the Tabernacle
A. The Altar of Burnt Offering

(Exodus 27:1–2)
“You shall make an altar of acacia wood, five cubits long and five cubits wide—the altar shall be square—and its height shall be three cubits. You shall make its horns on its four corners; its horns shall be of one piece with it. And you shall overlay it with bronze.”

The altar of burnt offering was central to the worship and sacrificial system of Israel. The Hebrew term for altar essentially means “killing-place,” signifying that this was a place of death and sacrifice, where atonement for sin was made and consecration unto God was marked. It was upon this altar that substitutionary sacrifices were offered, symbolizing that sin brings death, but that God provides a substitute to bear the penalty.

“This was the only altar of sacrifice in Israel’s sanctuary in early days: blood would be smeared on its horns in ceremonial atonement, and on it whole burnt offerings would be laid. Libations were poured at its side, and blood dashed over it.” (Cole) The altar therefore was not a decorative symbol but a constant reminder of the necessity of atonement through blood.

Under the New Covenant, believers also have an altar. The writer of Hebrews declares, “We have an altar from which those who serve the tabernacle have no right to eat” (Hebrews 13:10). This altar is the cross of Christ, the ultimate “killing-place,” where the Son of God offered Himself as the final sacrifice for sin. The believer approaches this altar not with animal blood, but with faith in the blood of Christ. Just as the altar demanded death, so too the cross calls us to die to self. The Apostle Paul writes, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20). Again, he adds, “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Galatians 6:14). The altar in the wilderness foreshadowed the greater altar of Calvary.

The altar was made of acacia wood overlaid with bronze. Its box-like structure allowed it to withstand the intense heat of continual fire. Measuring approximately seven and a half feet square and four and a half feet high, it dominated the courtyard, visibly teaching that sin could not be approached lightly. The bronze overlay spoke of judgment, for bronze in Scripture often symbolizes the ability to endure fire, representing divine judgment against sin.

In Numbers 16, the rebellion of Korah added another dimension to the altar’s symbolism. Korah and his followers rose against Moses, declaring, “You take too much upon yourselves, for all the congregation is holy... Why then do you exalt yourselves above the congregation of the LORD?” (Numbers 16:3). God judged the rebellion by opening the ground to swallow the rebels. The LORD commanded that the bronze censers used by the rebels be hammered flat and used to cover the altar as a memorial (Numbers 16:40). Thus, the altar became permanently marked by the reminder of rebellion and divine judgment. Every Israelite who came to offer sacrifice would see the rough, hammered bronze and remember that God resists pride and rebellion.

The altar’s four corners were adorned with horns. These horns extended outward, symbolizing strength, power, and the reach of atonement to all directions. The blood of sacrifices was applied to these horns, indicating that atonement was powerful and far-reaching. As Psalm 118:27 says, “God is the LORD, and He has given us light; bind the sacrifice with cords to the horns of the altar.” These horns also pointed forward to Christ, whose strength in priesthood and atoning power are unmatched, fulfilling what Habakkuk 3:4 declares: “His brightness was like the light; He had rays flashing from His hand, and there His power was hidden.”

(Exodus 27:3–8)
“Also you shall make its pans to receive its ashes, and its shovels and its basins and its forks and its firepans; you shall make all its utensils of bronze. You shall make a grate for it, a network of bronze; and on the network you shall make four bronze rings at its four corners. You shall put it under the rim of the altar beneath, that the network may be midway up the altar. And you shall make poles for the altar, poles of acacia wood, and overlay them with bronze. The poles shall be put in the rings, and the poles shall be on the two sides of the altar to bear it. You shall make it hollow with boards; as it was shown you on the mountain, so shall they make it.”

The altar was accompanied by a complete set of utensils, all made of bronze to withstand the heat and symbolize judgment. The pans were designed to hold the ashes soaked with fat after the sacrifice, the shovels were used to remove the ashes, and the basins caught the blood of the slain animals to be sprinkled upon the altar’s base. The forks, often three-pronged, were for arranging the sacrifice or retrieving the priest’s portion (as seen in 1 Samuel 2:13). The firepans were used to carry coals from this altar to the altar of incense within the Holy Place (Leviticus 10:1; 16:12; 1 Kings 7:50). Each item was holy and dedicated exclusively to the service of the Lord.

The bronze grate provided a floor for the altar and allowed the ashes and remnants of burnt offerings to fall through. It was equipped with bronze rings and poles for carrying, ensuring that the altar could be transported through the wilderness without being touched directly. God commanded that it be made exactly as shown to Moses on the mountain, emphasizing the divine precision and heavenly pattern of worship.

B. The Courtyard and the Gate

(Exodus 27:9–15)
“You shall also make the court of the tabernacle. For the south side there shall be hangings for the court made of fine woven linen, one hundred cubits long for one side. And its twenty pillars and their twenty sockets shall be bronze. The hooks of the pillars and their bands shall be silver. Likewise along the length of the north side there shall be hangings one hundred cubits long, with its twenty pillars and their twenty sockets of bronze, and the hooks of the pillars and their bands of silver. And along the width of the court on the west side shall be hangings of fifty cubits, with their ten pillars and their ten sockets. The width of the court on the east side shall be fifty cubits. The hangings on one side of the gate shall be fifteen cubits, with their three pillars and their three sockets. And on the other side shall be hangings of fifteen cubits, with their three pillars and their three sockets.”

The tabernacle courtyard was surrounded by fine linen hangings that formed a rectangular enclosure marking off the sacred space from the rest of the camp. This courtyard measured approximately one hundred cubits long and fifty cubits wide, or about one hundred fifty feet by seventy-five feet. The white linen fence stood as a symbol of purity and righteousness, distinguishing the holy dwelling place of God from the common and defiled world outside.

“As the Tent itself took up only about one-fifteenth of the area of the courtyard, there was plenty of room” (Cole). This spacious area allowed for worship, sacrifice, and the ministry of the priests. The court’s linen fence was not simply decorative; it carried deep theological meaning and practical function. As Kaiser explains, its purposes were fourfold: first, it was a barrier that prevented unlawful or casual approach to God’s holy presence; second, it served as protection, keeping out wild animals or intruders; third, it was a visible line of separation between the profane and the sacred; and fourth, it provided a clear, single point of access — one gate — symbolizing that there is only one proper way to approach God.

The pillars supporting the courtyard were made of bronze, signifying judgment, while their hooks and bands were silver, representing redemption. Bronze sockets anchored the pillars to the ground, giving stability to the fence, while silver tops and hooks added beauty and sacred distinction. The metals together illustrated the balance between divine judgment and grace — a theme that runs throughout Scripture. According to Exodus 27:18, each pillar was approximately seven and a half feet high, giving the courtyard a visible boundary that separated God’s presence from casual observation while still allowing light to pass through the fine woven linen.

This outer courtyard established a sacred threshold. To enter it required leaving behind the common life of the camp and stepping into a realm dedicated to the worship of the Lord. The holiness of God demanded separation; access was possible only through the means He ordained.

(Exodus 27:16)
“For the gate of the court there shall be a screen twenty cubits long, woven of blue, purple, and scarlet thread, and fine woven linen, made by a weaver. It shall have four pillars and four sockets.”

The entrance to the courtyard was located on the east side, symbolically facing the rising sun, which in ancient Near Eastern culture represented light, life, and divine presence. The gate itself was a screen twenty cubits long, or about thirty feet wide, woven from blue, purple, and scarlet thread, together with fine linen. These were the same colors used throughout the tabernacle, each with spiritual significance: blue symbolized heaven and divinity, purple royalty, and scarlet sacrifice and redemption. Together they presented a visual gospel — that access to God was both regal and redemptive, but also costly.

The wide gate emphasized the graciousness of God’s invitation. Although there was only one entrance, it was broad enough for all who desired to come on His terms. Jesus later fulfilled this symbolism when He declared, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture” (John 10:9). Likewise, He said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). Just as the tabernacle had a single gate, there is only one way to enter into God’s presence — through the person and work of Jesus Christ.

The four pillars and four bronze sockets supporting the entrance served as both structure and symbol. The number four is often associated with the world — the four corners of the earth, the four winds — indicating that the invitation to worship was open to all mankind, yet accessible only through God’s ordained means. The gate therefore stood as both a barrier and an invitation: it separated the unholy from the holy, yet welcomed those who came through faith and obedience.

3. Other Details Regarding the Courtyard

(Exodus 27:17–19)
“All the pillars around the court shall have bands of silver; their hooks shall be of silver and their sockets of bronze. The length of the court shall be one hundred cubits, the width fifty throughout, and the height five cubits, made of fine woven linen, and its sockets of bronze. All the utensils of the tabernacle for all its service, all its pegs, and all the pegs of the court, shall be of bronze.”

The final description of the courtyard gives additional details about its structure, materials, and sacred symbolism. The pillars that supported the fine linen hangings were adorned with bands of silver, their hooks were made of silver, and their bases were cast from bronze. Each pillar stood about seven and a half feet tall, making the linen walls a sufficient barrier while allowing the tabernacle and the pillar of cloud to be visible above. The brilliance of the silver tops reflected the desert sun, allowing the court of the Lord to shine brightly even in the wilderness.

The combination of silver and bronze held deep spiritual meaning. Silver, which represents redemption, formed the visible crown of the pillars. Bronze, representing judgment, formed their foundation. As the bronze was refined through fire, it symbolized purification through suffering and divine justice. Thus, the courtyard was both founded upon judgment and crowned with redemption — a fitting picture of salvation itself. The sinner is redeemed only because judgment has first been executed upon a substitute. The base of bronze reminds us of the judgment Christ bore for us, while the silver tops remind us that through His suffering, He purchased our redemption. In this sense, one could say that the entire courtyard rested upon the judgment that Jesus took in our place, a place where holiness, justice, and mercy meet.

The pegs and stakes used to anchor the courtyard and its coverings were also made of bronze, further emphasizing the theme of divine judgment and endurance. Even the smallest details of the structure pointed to stability, permanence, and purity. Nothing in the tabernacle was left to chance; every element carried meaning and taught Israel the holiness and order of their God.

The “court of the tabernacle” or “court of the temple” would later become a recurring theme throughout the Old Testament. While only priests could enter the tabernacle itself, the people of Israel gathered in the outer court to worship, pray, and offer sacrifices. The psalmists frequently spoke of longing to be in these courts — the place where one could come near to God’s presence.

“Blessed is the man You choose, and cause to approach You, that he may dwell in Your courts. We shall be satisfied with the goodness of Your house, of Your holy temple” (Psalm 65:4).
“My soul longs, yes, even faints for the courts of the LORD; my heart and my flesh cry out for the living God” (Psalm 84:2).
“For a day in Your courts is better than a thousand. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness” (Psalm 84:10).
“Those who are planted in the house of the LORD shall flourish in the courts of our God” (Psalm 92:13).
“Give to the LORD the glory due His name; bring an offering, and come into His courts” (Psalm 96:8).
“Enter into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name” (Psalm 100:4).
“I will offer to You the sacrifice of thanksgiving, and will call upon the name of the LORD. I will pay my vows to the LORD now in the presence of all His people, in the courts of the LORD’s house, in the midst of you, O Jerusalem. Praise the LORD!” (Psalm 116:17–19).
“Praise the LORD! Praise the name of the LORD; praise Him, O you servants of the LORD! You who stand in the house of the LORD, in the courts of the house of our God” (Psalm 135:1–2).

These psalms reveal that the courts represented more than a physical space — they symbolized the joy of fellowship with God. Under the New Covenant, believers share this same longing, yet we are invited to something even greater. Because of Christ’s perfect sacrifice and the tearing of the temple veil, we are granted direct access into God’s holy presence. As the writer of Hebrews declares, “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus” (Hebrews 10:19). We are no longer limited to the outer court; we may come boldly before the throne of grace.

Visually, the tabernacle must have presented a striking image to the Israelites. Surrounded by thousands of dark, weathered tents in the wilderness stood a gleaming white linen enclosure, capped with flashes of silver and anchored by the strength of bronze. Within that enclosure stood the unassuming tent covered in badger skins, and above it the visible glory of God — the pillar of cloud by day and fire by night. To the carnal eye, it may have seemed plain, but to the spiritual eye, it was glorious, because it represented the dwelling place of God among His people.

The tabernacle itself was a tent, a movable sanctuary. God designed it this way to remind Israel that His presence was not confined to a single place. He moved with His people through every journey and trial. As Meyer observed, “The Hebrews were meant to feel that the God of their fathers was a fellow-pilgrim, that where they pitched, He pitched, that their enemies, difficulties, and long toilsome marches were His.” This truth still comforts believers today: God is not distant. He abides with His people in every wilderness, every battle, and every step of their pilgrimage.

4. The Oil for the Lamps on the Lampstand

(Exodus 27:20–21)
“And you shall command the children of Israel that they bring you pure oil of pressed olives for the light, to cause the lamp to burn continually. In the tabernacle of meeting, outside the veil which is before the Testimony, Aaron and his sons shall tend it from evening until morning before the LORD. It shall be a statute forever to their generations on behalf of the children of Israel.”

The chapter concludes with God’s command concerning the pure oil that was to fuel the lamps on the golden lampstand within the Holy Place. This oil was to come from pressed olives, not beaten ones, indicating the finest, purest extraction — a meticulous process producing clear, high-quality oil. “Beaten olive oil, so the Mishnah tells us, refers to the method of production of the very best oil” (Cole). The light in the sanctuary was to be fueled only by what was pure, reflecting the perfect holiness of God and the unblemished service He requires from His people.

Spiritually, this pressing process represents the work of God in the life of His servants. As Paul wrote, “We are hard pressed on every side, yet not crushed” (2 Corinthians 4:8). God uses the pressures and trials of life to refine His people, producing in them a purer, brighter testimony for His glory. The Scottish preacher Robert Murray McCheyne once said, “Beaten oil for the sanctuary,” meaning that truth and holiness must be labored over in prayer and meditation before being offered in ministry. Meyer added, “He strove to never present to his people truth which had not been beaten out by careful devout meditation.”

Oil throughout Scripture is a consistent symbol of the Holy Spirit. Morgan observed, “Oil is uniformly the symbol of the Holy Spirit of God. Here, then, is the true value and meaning of this sacred oil. The elect light-bearers of the world are only able to fulfill their function by the Holy Spirit.” Just as the lampstand could not shine without oil, believers cannot bear the light of Christ apart from the continual filling and empowering of the Holy Spirit.

Aaron and his sons were commanded to tend the lamps “from evening until morning.” Their task was to keep the flames burning continually by refilling the oil and trimming the wicks. God never desired for the light in His sanctuary to go out. The continual flame symbolized the ongoing presence of God among His people, even through the darkest hours of the night. The priests’ diligence reminds believers today that spiritual fire must be maintained through constant communion with God. The Holy Spirit must continually supply our strength, and our lives must be “trimmed” by His sanctifying hand to burn more brightly for His glory.

In times of spiritual darkness, the world needs believers whose lamps burn steadily. As Paul wrote, “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). And again, “For you were once darkness, but now you are light in the Lord. Walk as children of light” (Ephesians 5:8).