Єзекіїль 1:28

First Half - The Prophecies of Judgment - Ezekiel 1-32 The Consecration and Calling of Ezekiel to the Office of Prophet - Ezekiel 1-3:21 In a vision of God, Ezekiel beholds in a great cloud, through which shone the splendour of fire, and which a tempestuous wind drives from the north, the glory of the Lord above the cherubim upon a majestic throne in human form (Ezekiel 1), and hears a voice, which sends him as a prophet to Israel, and inspires him with the subject-matter of his announcements (Ezekiel 2:1-3:3). He is thereafter transported in spirit to Tel-abib on the Chebar, into the midst of the exiles, and the duties and responsibilities of his calling laid before him (3:4-21). By this divine appearance and the commission therewith connected is he consecrated, called, and ordained to the prophetic office. The whole occurrences in the vision are subdivided into the copious description of the theophany, Ezekiel 1, by which he is consecrated for his calling; and into the revelation of the word, Ezekiel 2:1-3:21, which prepares him for the discharge of the same. From these contents it clearly appears that these chapters do not constitute the first section of the book, but the introduction to the whole, to which the circumstantial notices of the time and place of this revelation of God at the commencement, Eze 1:1-3, also point.

The circumstances of the vision which Ezekiel saw, and in which he received his commission and instructions, are here very particularly set down, that the narrative may appear to be authentic and not romantic. It may be of use to keep an account when and where God has been pleased to manifest himself to our souls in a peculiar manner, that the return of the day, and our return to the place of the altar (Gen 13:4), may revive the pleasing grateful remembrance of God's favour to us. "Remember, O my soul! and never forget what communications of divine love thou didst receive at such a time, at such a place; tell others what God did for thee." I. The time when Ezekiel had this vision is here recorded. It was in the thirtieth year, v. 1. Some make it the thirtieth year of the prophet's age; being a priest, he was at that age to enter upon the full execution of the priestly office, but being debarred from that by the iniquity and calamity of the times, now that they had neither temple nor altar, God at that age called him to the dignity of a prophet. Others make it to be the thirtieth year from the beginning of the reign of Nabopolassar, the father of Nebuchadnezzar, from which the Chaldeans began a new computation of time, as they had done from Nabonassar 123 years before. Nabopolassar reigned nineteen years, and this was the eleventh of his son, which makes the thirty. And it was proper enough for Ezekiel, when he was in Babylon, to use the computation they there used, as we in foreign countries date by the new style; and he afterwards uses the melancholy computation of his own country, observing (Eze 1:2) that it was the fifth year of Jehoiachin's captivity. But the Chaldee paraphrase fixes upon another era, and says that this was the thirtieth year after Hilkiah the pries…

1:28 rainbow shining in the clouds: This image combines the prospect of judgment with a note of mercy. The storm clouds were going to drop a full load of judgment on God’s sinful people, but a rainbow, the sign of hope that God established after the flood (Gen 9:12-17), would appear also. Although the destruction of Jerusalem and the exile of its people to Babylon would be a severe catastrophe in which many would die, God would not forget his promise to keep a remnant alive. Judgment would not be God’s final word. • When Ezekiel saw the glory of the Lord, he fell face down on the ground as though dead—a common human response to God’s glory (cp. Lev 9:23-24; Num 22:31; 1 Kgs 18:38-39; 1 Chr 21:16; 2 Chr 7:1-3; Matt 17:5-6).