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While the Beis HaMikdash certainly served multiple roles, the Rambam (Sefer HaMitzvos 20) seems to identify its ritualistic role as paradigmatic of the very essence of the Mikdash, as he describes the Mikdash as a "Beis Avodah - House of Service." The Rambam echoes this characterization in the beginning of Hilchos Avodas Beis HaBechira, stating that Bnei Yisrael are commanded to, "la'asos bayis l'hashem, muchan l'hiyos makrivim bo korbanos v'chogegin eilav shalosh pe'amim bashana shene'emar 'v'asu Li mikdash' - build a house for Hashem, equipped to offer sacrifices and celebrate festivals three times annually, as it is stated, 'make for me a Mikdash'." By mentioning the sacrificial obligations in the very opening line, the Rambam suggests that these ritual services encapsulate the characteristic essence of the Mikdash.
The Ramban (beginning of Parshas Terumah), however, appears to present a somewhat different characterization of the Mikdash. Rather than emphasizing the particularistic rituals, the Ramban underscores the Mikdash's more general role as a resting place for the Divine Presence. In this respect, the Ramban suggests a relationship between the Mishkan and Har Sinai, as the Mishkan served to perpetuate the unparalleled level of closeness to the Divine Presence achieved at Har Sinai.
This divergence of opinions between the Rambam and the Ramban may be reflected elsewhere as well. In the Sefer HaMitzvos (20), the Rambam reckons both the construction of the actual Mikdash as well as the construction of its keilim (vessels used to perform the services) as a single positive commandment. The Ramban (33), however, argues that the construction of the keilim should be counted independently of the construction of the actual edifice. The Ramban adduces support for his argument from the halachic permissibility to offer sacrifices in the Beis HaMikdash, even in the absence of keilim. This dispensation suggests an independent status for the Mikdash, irrespective of the mitzvah to build keilim.
R' Asher Weiss suggests that the Rambam and Ramban's dispute regarding the counting of the mitzvos mirrors their general dispute about the nature of the Mikdash. Because the Rambam sees the Avodah as central to the very definition of the Mikdash, he views the construction of the keilim (which are necessary to perform the avodah) as intrinsic to the commandment to build a Mikdash itself. According to the Ramban, however, the Mikdash maintains an independent purpose of housing the Divine Presence, regardless of the requirement to build keilim for the avodah. Hence, the mitzvah to build the keilim deserves independent recognition from the mitzvah to construct the Mikdash.
R' Weiss suggests a further consistency in the opinions of the Rambam and Ramban as well. The Ramban (Mitzvos SheShachach HaRav 3) counts an independent mitzvah of "u'bechol asher amarti aleichem tishameiru - Be careful regarding everything I have said to you" (Shemos 23:13) - not to deviate from the prescribed order when first placing the keilim in the Mikdash. The Rambam, however, does not reckon this commandment independently among the six hundred thirteen. Because the Ramban understands construction of the keilim as a distinct mitzvah from construction of the Mikdash, he must count an additional mitzvah to teach the order of placement of the keilim. The Rambam, however, considers the construction of the Mikdash and its keilim to be a single mitzvah. Hence, the order in which the keilim must be placed in the Mikdash would likely be included within this mitzvah as well, and not need to be reckoned independently.
It is noteworthy that, somewhat ironically, the Ramban's reckoning of "u'bechol asher amarti aleichem tishameiru" as an independent mitzvah may actually support the Rambam's understanding of the construction of the keilim. If construction of the keilim constitutes part of the mitzvah d'oraisa of "v'assu Li Mikdash," it is understandable that the Torah should insist on a specific order in which the mitzvah should be performed. According to the Ramban, however, construction of the keilim is not a true "mitzvah," but merely a "hechsher mitzvah," a technical preparation necessary for the fulfillment of a mitzvah. If constructing the keilim simply serves as a means to an end, perhaps the Torah would not be quite as insistent on the order in which it is performed.