Exodus Chapter 40
The Completion of the Tabernacle
A. God tells Moses how to assemble everything.
(Exodus 40:1–5)
Then the LORD spoke to Moses, saying: “On the first day of the first month you shall set up the tabernacle of the tent of meeting. You shall put in it the ark of the Testimony, and partition off the ark with the veil. You shall bring in the table and arrange the things that are to be set in order on it; and you shall bring in the lampstand and light its lamps. You shall also set the altar of gold for the incense before the ark of the Testimony, and put up the screen for the door of the tabernacle.”
On the first day of the first month, the tabernacle was to be raised, marking exactly one year since the exodus from Egypt. This specific date symbolizes a new beginning for Israel, not only in the calendar year but in their relationship with God. They had experienced His deliverance, provision, and judgment, and now they would experience His presence dwelling among them. The completion and assembly of the tabernacle signified the fulfillment of God’s command and the culmination of all the labor, obedience, and craftsmanship described in the preceding chapters.
The Lord’s instruction shows that everything was to be done in order, according to the pattern revealed on Mount Sinai. God’s command to “set up the tabernacle of the tent of meeting” demonstrates His desire to dwell among His people in fellowship and worship. The ark of the Testimony was to be placed first and partitioned off with the veil, showing the separation between God’s manifest presence and the people. This veil symbolized the barrier that sin created between man and God, a barrier that would later be torn apart at the crucifixion of Christ, as recorded in Matthew 27:51: “Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split.”
Moses was also commanded to bring in the table and arrange the showbread in order, symbolizing the provision and fellowship God maintains with His people. The lampstand was to be set and its lamps lit, representing divine illumination and guidance, for Israel’s light was to come from God Himself. Finally, the altar of incense was to be placed before the ark, typifying the prayers of the saints ascending continually before the Lord, as described in Revelation 8:3–4: “Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand.”
The detailed order of these instructions reveals that worship must be conducted according to God’s way, not man’s invention. The divine order began with God’s presence in the Most Holy Place and worked outward, reminding us that true worship begins with fellowship and communion with God before it can extend into service and outward expression.
(Exodus 40:6–11)
“Then you shall set the altar of the burnt offering before the door of the tabernacle of the tent of meeting. And you shall set the laver between the tabernacle of meeting and the altar, and put water in it. You shall set up the court all around, and hang up the screen at the court gate. And you shall take the anointing oil, and anoint the tabernacle and all that is in it; and you shall hallow it and all its utensils, and it shall be holy. You shall anoint the altar of the burnt offering and all its utensils, and consecrate the altar. The altar shall be most holy. And you shall anoint the laver and its base, and consecrate it.”
The Lord instructed Moses next regarding the arrangement of the courtyard furnishings. The altar of burnt offering was to stand directly before the door of the tabernacle, signifying that access to God must always come through sacrifice. The altar represented the place of substitutionary atonement, pointing forward to the cross where Jesus Christ, the Lamb of God, would offer Himself once for all. As Hebrews 10:12 declares, “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.”
Between the altar and the tent of meeting was the bronze laver filled with water. This symbolized the need for continual cleansing after sacrifice, reflecting the truth that though the believer’s sins are forgiven through Christ’s atonement, daily sanctification and cleansing are still necessary for fellowship. The priests were to wash before entering the tabernacle or approaching the altar, emphasizing purity in service. This principle is reiterated in Ephesians 5:26, where it speaks of Christ sanctifying and cleansing the church “with the washing of water by the word.”
Moses was then commanded to anoint the tabernacle and all its furnishings, consecrating them as holy. This act set apart everything for God’s exclusive use. The anointing oil represents the Holy Spirit, whose presence sanctifies, empowers, and prepares for service. When Moses anointed the altar and its utensils, he was designating it as “most holy,” meaning it was dedicated entirely to God’s glory and could not be used for any common purpose.
Finally, the laver and its base were to be consecrated. Every item used in worship had to be purified and set apart, showing that holiness is not optional in service to God. This anointing foreshadows the believer’s sanctification through the indwelling Holy Spirit. Just as the tabernacle and its instruments were anointed for divine service, every Christian is set apart for God’s glory and equipped by His Spirit for holy living and faithful ministry.
3. (Exodus 40:12–16) Anointing Aaron and his sons to minister as priests.
“Then you shall bring Aaron and his sons to the door of the tabernacle of meeting and wash them with water. You shall put the holy garments on Aaron, and anoint him and consecrate him, that he may minister to Me as priest. And you shall bring his sons and clothe them with tunics. You shall anoint them, as you anointed their father, that they may minister to Me as priests; for their anointing shall surely be an everlasting priesthood throughout their generations.” Thus Moses did; according to all that the LORD had commanded him, so he did.
God’s command to anoint Aaron and his sons emphasized that priestly service required both cleansing and consecration. The washing with water at the door of the tabernacle symbolized purification before entering God’s presence. This foreshadowed the spiritual cleansing necessary for every believer who approaches God. In John 13:10, Jesus said, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you,” showing that continual cleansing is required even for those already set apart by faith.
Aaron was clothed in the holy garments that were previously described in Exodus 28. These garments were not only functional but also symbolic, reflecting the righteousness and holiness required to minister before God. The anointing oil was poured on Aaron to consecrate him, marking him as God’s chosen representative for intercession and sacrifice. The anointing represented the empowering of the Holy Spirit, without which no service to God can be effective. The sons of Aaron were also clothed in tunics and anointed, signifying their inclusion in this sacred calling.
The Lord declared that their anointing would be an “everlasting priesthood throughout their generations,” indicating that the priestly line would continue through Aaron’s descendants. Although the Levitical priesthood eventually ceased with the destruction of the temple, the ultimate fulfillment of this priestly role is found in Jesus Christ, who is our eternal High Priest according to the order of Melchizedek. As Hebrews 7:24–25 states, “But He, because He continues forever, has an unchangeable priesthood. 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 statement, “Thus Moses did; according to all that the LORD had commanded him, so he did,” demonstrates Moses’ absolute obedience. Every act of consecration and anointing was done precisely as God commanded. This phrase is repeated several times throughout Exodus 40, emphasizing that the tabernacle’s glory depended upon exact obedience to God’s revealed pattern. True worship and service to God must always align with His Word, not human preference or innovation.
B. Moses oversees the assembly of the tabernacle.
(Exodus 40:17–19)
And it came to pass in the first month of the second year, on the first day of the month, that the tabernacle was raised up. So Moses raised up the tabernacle, fastened its sockets, set up its boards, put in its bars, and raised up its pillars. And he spread out the tent over the tabernacle and put the covering of the tent on top of it, as the LORD had commanded Moses.
Exactly one year after Israel’s deliverance from Egypt, the tabernacle was raised. This moment marked the culmination of God’s instructions and the people’s faithful obedience. The detailed mention of sockets, boards, bars, and pillars shows the precision with which Moses carried out the Lord’s command. Every element had been previously crafted by the artisans under the supervision of Bezaleel and Aholiab, and now it was assembled in perfect order.
The tent was then spread over the tabernacle, and the coverings were placed on top, just as God had directed. These coverings—fine linen, goat’s hair, ram skins dyed red, and badger skins—symbolized layers of protection and holiness. Each material carried symbolic meaning: the fine linen represented purity, the ram skins dyed red signified sacrifice, and the outermost layer of badger skins portrayed divine protection from the harshness of the wilderness. All of it pointed forward to Christ, who is both our covering and our tabernacle. As 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 repeated phrase “as the LORD had commanded Moses” underscores the necessity of obedience in divine service. God’s presence would only dwell in a place prepared according to His instructions. Moses’ faithfulness in every detail became the foundation for God’s glory to manifest in the next section.
(Exodus 40:20–21)
He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark. And he brought the ark into the tabernacle, hung up the veil of the covering, and partitioned off the ark of the Testimony, as the LORD had commanded Moses.
Moses placed the tablets of the Law—the Testimony—inside the ark, signifying that God’s covenant relationship with Israel rested upon His Word. The mercy seat was placed on top, forming the lid of the ark, representing the place where atonement would be made through the sprinkling of sacrificial blood. Between the two cherubim on the mercy seat, God’s presence would dwell, showing that His mercy covered His Law.
The poles were inserted through the rings of the ark to ensure it could be carried without being touched, symbolizing both reverence and separation. The veil was then hung, partitioning the Most Holy Place from the Holy Place, emphasizing that access to God’s presence was still restricted under the Old Covenant. Only the high priest could enter once a year on the Day of Atonement (Leviticus 16:2, 34), prefiguring Christ’s ultimate atoning work. Hebrews 9:12 explains, “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.”
This section completes the most sacred portion of the tabernacle assembly—the installation of the ark and the establishment of the veil. Together they illustrate the holiness of God, the necessity of atonement, and the future redemption that would come through the Messiah.
(Exodus 40:22–23) The table of showbread is put in the Holy Place.
He put the table in the tabernacle of meeting, on the north side of the tabernacle, outside the veil; and he set the bread in order upon it before the LORD, as the LORD had commanded Moses.
Moses placed the table of showbread on the north side of the Holy Place, precisely according to the divine pattern. This table represented fellowship and communion with God. The bread, known as the “bread of the Presence” or “showbread,” consisted of twelve loaves that were arranged before the Lord continually, symbolizing the twelve tribes of Israel and their constant fellowship with God through His covenant. Leviticus 24:8–9 explains, “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.”
The phrase “he set the bread in order upon it before the LORD” shows that this act was more than simple placement—it was an act of worship and obedience. It symbolized that all sustenance and provision come from God, and that Israel was invited into ongoing communion with Him. The table was positioned outside the veil, reminding the priests that though they could not enter the Most Holy Place, they still had the privilege of drawing near to God through service. In a greater sense, Jesus Christ fulfills the symbolism of the showbread. He declared in John 6:35, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” The table thus pointed forward to Christ, the One who sustains the spiritual life of His people through continual fellowship with Him.
(Exodus 40:24–25) The lampstand is put in the Holy Place.
He put the lampstand in the tabernacle of meeting, across from the table, on the south side of the tabernacle; and he lit the lamps before the LORD, as the LORD had commanded Moses.
The lampstand, or menorah, was placed on the south side of the Holy Place directly across from the table of showbread. Its purpose was to give light within the tabernacle since there were no windows. The lighting of the lamps symbolized the illumination that comes from God’s presence and truth. The menorah’s seven lamps represented divine perfection and completeness, shining continually to remind Israel that God is the true source of light and life.
The lighting of the lamps was a sacred duty performed daily, showing that spiritual light must be maintained through constant devotion. Psalm 119:105 declares, “Your word is a lamp to my feet and a light to my path.” The Word of God is the continual light for the believer’s walk, just as the golden lampstand gave light in the sanctuary. Moreover, in the New Testament, Jesus Christ identifies Himself as the ultimate fulfillment of this symbol when He says in John 8:12, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”
The careful note that Moses “lit the lamps before the LORD” emphasizes obedience. The light was not for man’s glory or decoration; it was for the Lord’s presence. This act reflects the truth that all spiritual light within the church or individual believers exists for the glory of God alone.
(Exodus 40:26–27) The golden altar of incense is put in the Holy Place.
He put the gold altar in the tabernacle of meeting in front of the veil; and he burned sweet incense on it, as the LORD had commanded Moses.
The golden altar of incense was positioned directly before the veil, symbolizing the prayers of God’s people ascending continually before Him. The sweet incense represented fellowship and intercession, a fragrant aroma pleasing to the Lord. The priests were to burn incense every morning and evening, as commanded in Exodus 30:7–8: “Aaron shall burn on it sweet incense every morning; when he tends the lamps, he shall burn incense on it. And when Aaron lights the lamps at twilight, he shall burn incense on it, a perpetual incense before the LORD throughout your generations.”
This altar stood closest to the Most Holy Place, signifying that prayer brings man as near to God as possible short of the atonement itself. The incense offering was inseparable from the work of the lampstand and the table, reflecting that communion (the table), illumination (the lampstand), and intercession (the incense) are all integral to worship.
In Revelation 5:8, the heavenly reality of this symbol is revealed: “Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints.” The altar of incense thus foreshadowed Christ’s continual intercession for believers, as He ever lives to make intercession for them (Hebrews 7:25).
(Exodus 40:28) The screen is hung at the entrance of the tabernacle.
He hung up the screen at the door of the tabernacle.
Finally, Moses hung the screen at the entrance to the tabernacle, completing the structure’s enclosure. This screen, made of fine woven linen in blue, purple, and scarlet thread, represented both the holiness of God and the gracious invitation to draw near. It served as a threshold separating the sacred from the profane, reminding Israel that access to God was a privilege and not to be taken lightly.
The placement of the screen also pointed forward to Christ, who declared in John 10:9, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.” Through Him, believers have free and permanent access into God’s presence. The tabernacle’s screen thus anticipated the gospel truth that access to God is granted only through the mediator whom He appointed.
(Exodus 40:29) The brazen altar is put in its place.
And he put the altar of burnt offering before the door of the tabernacle of the tent of meeting, and offered upon it the burnt offering and the grain offering, as the LORD had commanded Moses.
Moses placed the brazen altar directly before the entrance to the tabernacle, establishing it as the first object that any priest or worshiper would encounter upon approaching God. The altar of burnt offering symbolized atonement, substitution, and consecration. Before entering into fellowship or service, the worshiper must first come by way of sacrifice. This truth reflects the unchanging principle that access to God is possible only through the shedding of blood, as declared in Hebrews 9:22: “And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.”
The text states that Moses “offered upon it the burnt offering and the grain offering,” showing that the altar was not merely positioned—it was immediately consecrated through active worship and obedience. The burnt offering represented total dedication to God, while the grain offering symbolized thanksgiving and service. Together they formed a picture of full surrender to the Lord’s will and acknowledgment that both forgiveness and provision come from Him.
The altar’s placement before the door of the tabernacle conveys that the only way into God’s presence is through the atoning work of Christ. The altar of sacrifice pointed forward to the cross of Calvary, where the true and final offering was made. Ephesians 5:2 says, “And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Every burnt offering upon the brazen altar foreshadowed the perfect, once-for-all sacrifice of Jesus Christ.
The repeated phrase, “as the LORD had commanded Moses,” affirms that divine worship must follow divine instruction. Moses did not improvise or alter God’s design. The altar was precisely where God intended it to be, emphasizing that obedience is the foundation of worship.
(Exodus 40:30–32) The laver for washing is put in between the altar and the tent.
He set the laver between the tabernacle of meeting and the altar, and put water there for washing; and Moses, Aaron, and his sons would wash their hands and their feet with water from it. Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed, as the LORD had commanded Moses.
The placement of the laver between the altar and the tabernacle was deliberate and deeply symbolic. The altar represented atonement through blood, and the laver represented cleansing through water. Together, they portray the twofold work of redemption—justification and sanctification. The priest, having been atoned for at the altar, was now required to be cleansed before entering the presence of God or serving at the altar.
This ceremonial washing was not optional but commanded. The priests “would wash their hands and their feet,” symbolizing the purification of their actions and their walk. God demanded holiness in both conduct and service. Psalm 24:3–4 captures this requirement: “Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully.”
The laver, made from the polished bronze mirrors of the women of Israel (Exodus 38:8), also served as a reflective surface. As the priests looked down to wash, they saw their own reflection, reminding them of their need for purity and humility before God. In this sense, the laver prefigures the Word of God, which exposes sin and cleanses the believer. Ephesians 5:26 speaks of Christ sanctifying His church “with the washing of water by the word.”
The text emphasizes, “Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed,” showing that cleansing was a continual necessity. The priest could not serve without washing, just as the believer cannot maintain fellowship with God without confession and renewal. This daily washing reflects 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
The refrain “as the LORD had commanded Moses” appears repeatedly throughout this section—nineteen times from Exodus 36 to 40. This repetition underscores the absolute necessity of exact obedience in God’s work. As Thomas noted, “All things (not some only) are to be made according to the Divine pattern (Hebrews 8:5).” Every act of construction, anointing, and service had to align with the divine order, for only then could God’s glory fill the tabernacle.
As G. Campbell Morgan observed, “It reminds us that Divine work must always be done according to the Divine pattern, and most strictly in the Divine way. The truth is so self-evident that it would seem needless to stress it. Yet a perpetual temptation to the mind of man is to endeavor to improve upon a Divine plan.” The laver therefore not only symbolized cleansing but also served as a continual reminder that purity and obedience are prerequisites for approaching a holy God.
(Exodus 40:33) The outer court is set up.
And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished the work.
When Moses raised the outer court, the construction of the tabernacle was finally complete. The courtyard, surrounded by linen hangings supported by bronze pillars, enclosed the sacred space where the altar of burnt offering and the laver stood. The screen of the court gate marked the only entrance into the courtyard, symbolizing that there is one way to approach God. This entire structure illustrated divine order, holiness, and access through prescribed means.
The phrase, “So Moses finished the work,” marks the climax of the book of Exodus. After months of preparation and careful obedience, the dwelling place of God among His people was established. This echoes the completion language used in Genesis 2:1–2, “Thus the heavens and the earth, and all the host of them, were finished. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done.” Just as God’s creation was complete and perfect, so now His dwelling place among redeemed Israel was finished and ready to be filled with His glory.
When the tabernacle was finally assembled, it became an earthly model of a heavenly reality. Moses was commanded to make all things according to the pattern shown to him on the mountain (Exodus 25:40), and that pattern reflects the heavenly throne room of God. In Revelation 4:1–6, we see corresponding elements—the throne of God (represented on earth by the Ark of the Covenant), the seven lamps of fire (corresponding to the lampstand), and a sea of glass like crystal (resembling the bronze laver). Revelation 8:2–4 also reveals the altar of incense in heaven, where the prayers of the saints ascend before God.
Isaiah 6:1–7 further reflects this structure, as Isaiah sees the Lord high and lifted up, the temple filled with smoke, and a live coal taken from the altar—clearly drawing on the imagery of the tabernacle and its brazen altar. Hebrews 9:23–24 explains that these earthly elements were “copies of the things in the heavens,” and that after His crucifixion, Jesus Christ entered the heavenly sanctuary to appear in the presence of God for us, offering perfect and eternal atonement. Every annual atonement performed by the high priest was only a foreshadowing—a divine rehearsal—of the true redemption accomplished by the Son of God.
The statement “So Moses finished the work” therefore holds profound spiritual weight. It signifies that the earthly dwelling place of God was now ready for His glory to manifest, just as the finished work of Christ prepared the way for believers to become the living temple of the Holy Spirit.
C. The glory of God and the tabernacle.
(Exodus 40:34–35) God’s glory fills the tabernacle.
Then the cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the LORD filled the tabernacle.
The completion of the tabernacle was immediately followed by a visible manifestation of God’s presence. The cloud that had guided Israel through the wilderness now descended to rest upon the tabernacle, and the glory of the Lord filled it. This was the same Shekinah glory that had appeared at Mount Sinai, now taking residence in the midst of God’s people. The filling of the tabernacle demonstrated divine approval—God was pleased with their obedience and faithfulness.
The repeated obedience of Moses and Israel (“as the LORD had commanded Moses”) throughout these chapters was not the cause of God’s glory, but it prepared the way for it. Their careful attention to God’s instructions created a vessel fit for His presence. In the same way, when believers walk in obedience and faith, they create an environment where God’s Spirit is free to work and dwell richly. Proverbs 3:5–6 affirms this principle: “Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.”
The glory of the Lord filling the tabernacle made it impossible for Moses to enter, showing that God’s presence was overwhelming in its holiness. A similar event occurred centuries later at the dedication of Solomon’s temple: “And it came to pass, when the priests came out of the holy place, that the cloud filled the house of the LORD, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of the LORD” (1 Kings 8:10–11). This same glory would later rest in the person of Jesus Christ, as John 1:14 proclaims, “And the Word became flesh and dwelt among us, and we beheld His glory.”
Without the glory of God, the tabernacle would have been nothing more than a tent of beautiful craftsmanship. Likewise, a church without the indwelling presence of the Holy Spirit is nothing more than a building. A home without God’s presence is merely a dwelling place. And a human life without His Spirit is only a tent—beautifully made perhaps, but lifeless until filled with the glory of God.
(Exodus 40:36–38) God’s glory abides with Israel in the pillar of cloud by day and the pillar of fire by night.
Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward in all their journeys. But if the cloud was not taken up, then they did not journey till the day that it was taken up. For the cloud of the LORD was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.
The closing verses of Exodus describe the abiding presence of God as both a guide and a protector for Israel. The cloud by day and the fire by night represented continual divine direction. When the cloud lifted, Israel moved; when it remained, they camped. Their journey was dictated entirely by God’s presence, not by their own plans or desires. This was the fulfillment of God’s promise in Exodus 33:14: “My Presence will go with you, and I will give you rest.”
God’s visible presence served as a daily reminder that He was with His people. As commentator R. Alan Cole notes, “The book ends with the fulfillment of the promise of Exodus 29:45. YHWH is living among His people: the theology of the presence of God has become the fact of His presence.” Even in the harsh wilderness, Israel was never alone. The pillar of cloud and fire symbolized His faithfulness—protecting them by day from the desert heat and guiding them safely through the darkness at night.
The phrase “throughout all their journeys” concludes the book with assurance and hope. Though Israel was still in the desert, with enemies ahead and their own weaknesses evident, they could move forward with confidence because God was with them. This truth remains unchanging for the believer today. Philippians 1:6 captures this assurance perfectly: “Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”
The book of Exodus thus ends not with Israel in the Promised Land, but with something far greater—with the presence of the Almighty dwelling among His people. What began with oppression and bondage in Egypt ends with freedom, covenant, and communion with God Himself.
