Verse 5. - Having fallen on his face before the renewed theophany, the prophet was summoned as once before (Ezekiel 40:4), but with greater emphasis than before, to mark well, or set his heart to observe, the communications about to be made to him concerning all the ordinances of the house of the Lord, and. all the laws thereof (see on Ezekiel 43:11), more especially with regard to the persons who should have a right to participate in its services.

44:1-31 This chapter contains ordinances relative to the true priests. The prince evidently means Christ, and the words in ver. 2, may remind us that no other can enter heaven, the true sanctuary, as Christ did; namely, by virtue of his own excellency, and his personal holiness, righteousness, and strength. He who is the Brightness of Jehovah's glory entered by his own holiness; but that way is shut to the whole human race, and we all must enter as sinners, by faith in his blood, and by the power of his grace.And the Lord said unto me, son of man,.... This is still the voice of the Lord speaking out of the house to the prophet, Ezekiel 43:6,

mark well; or, "set thine heart" (f); be attentive to what is about to be said, as being of great concern and importance:

and behold with thine eyes, and hear with thine ears all that I say unto thee; heart, eyes, and ears, are all to be employed in the most diligent manner in regarding the things hereafter delivered; the same expressions exciting attention were used at the first of this vision, Ezekiel 40:4, concerning all the ordinances of the house of the Lord, and all the laws thereof; See Gill on Ezekiel 43:11,

mark well the entering in of the house, with every going forth of the sanctuary; the way of entrance into the Gospel church, and the manner of exclusion from it, and the laws and rules concerning these; the prophet is bid particularly to observe these well, because it was in these things God's professing people chiefly offended, as appears by what follows; they were not so careful as they should have been in the admission of persons among them, or in the exclusion of delinquents.

(f) "pone cor tuum", V. L. Vatablus, Paguinus, Montanus; "pone ad cor tuum", Starckius.