This ram signifies the strong Christ for our consecration in the assuming of our priesthood. For details concerning the offering of the ram of consecration in vv. 22-32, see Exo. 29:19-34 and notes.

See note Exo. 29:20^1a.

See note Exo. 29:21¹, par. 1.

The consecrating priests remaining at the entrance of the Tent of Meeting for seven days for their expiation (vv. 33-36) signifies that our assuming of the New Testament priesthood should be thorough and complete (signified by the seven days) for our propitiation (see note Lev. 16:1¹) at our entering the church life.

The process of consecrating Aaron and his sons was repeated for seven days, signifying that we need to remember all the things involved in our consecration and ordination as New Testament priests.

The solemnity of the consecration and ordination of the priests is indicated here. This warns us that we should not enter into the New Testament priesthood and into the enjoyment of Christ in a careless way (cf. 1 Cor. 11:27-29).

For the details concerning the offering of the burnt offering in vv. 18-21, see notes on Lev. 1:4-9.

The ram of the burnt offering signifies the strong Christ as our burnt offering for the assuming of our New Testament priesthood. This offering reminds us that as serving ones we must be absolute for God, yet we are not. Thus, we need to take Christ daily as our burnt offering for our priestly service (Lev. 6:12).

For the details of the offering of the sin offering in vv. 14-17, see notes on Lev. 4:4-12.

The bull of the sin offering signifies the stronger and richer Christ as our sin offering to deal with the flesh, the old man, indwelling sin, Satan, the world, and the ruler of the world, for the assuming of our New Testament priesthood (see note Lev. 4:3^4c, par. 3). This reminds us that in ourselves we are a constitution of all the aforementioned negative things and need to offer Christ daily as our sin offering for our priesthood (see note Exo. 29:36¹).

Moses’ clothing the sons of Aaron with priestly garments signifies that the believers as New Testament priests are adorned with Christ’s divine attributes mingled with His human virtues (Exo. 28:2 and notes). Our outward expression should be Christ’s divine attributes expressed in human virtues. See note John 13:4¹.

This signifies that Christ as our High Priest, typified here by Aaron, was anointed by God for His sanctification (Luke 4:18; Heb. 1:9; cf. Psa. 133:2).

God’s ordaining us to be priests is a matter of sanctification, a matter of being separated, of being made holy (Exo. 29:1 and note Exo. 29:1¹).

Moses’ anointing of the tabernacle, the altar, and the laver, with all their utensils, to sanctify them (vv. 10-11) signifies that Christ and the church (the tabernacle), the cross (the altar), and the washing of the Spirit (the laver) are related to the New Testament priesthood for the priests’ sanctification. See note Exo. 25:9^2b, note Exo. 27:1^1b, and note Exo. 30:18^1a.

The anointing brings the Triune God compounded with Christ’s humanity, human living, death, resurrection, and ascension to the priests and to the church life. This indicates strongly that the anointing of the priesthood is to make God one with us, for the anointing signifies that whatever God is, is doing, and will do are ours (see note Exo. 30:25¹ and note Exo. 30:26^1a). In the consecration of the priests the sin offering and the burnt offering immediately followed the anointing (vv. 14-21). These offerings remind us of who and what we are, and of what we should be and yet are not. See note Lev. 8:14¹ and note Lev. 8:18¹.

The clothing of Aaron with the high priest’s garments (vv. 7-9) signifies that Christ as our High Priest is adorned with all the excellencies of His divine attributes and human virtues. See notes on Exo. 28.

This signifies that for our consecration for the priesthood, we need to be washed by the Spirit (1 Cor. 6:11).

The consecration of Aaron and his sons at the entrance of the Tent of Meeting signifies that our consecration for the priesthood is not only before God but also for the church.

The record in this chapter of the consecration of Aaron and his sons indicates that the offerings in chs. 1—7 are for the consecration, or ordination, of the priests. Whatever Christ is to us and does for us, as typified by the offerings, is to constitute us priests (1 Pet. 2:5, 9; Rev. 1:6; 5:10). This constitution of Christ in us through our enjoyment of Him as the offerings is the divine ordination. Cf. Exo. 29 and notes.