Exegetical and Hermeneutical Commentary of Genesis 46:2

And God spoke unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here [am] I.

2. in the visions of the night ] A generic plural for the phenomena of dreams. The versions give the sing. For the word, cf. Num 12:6; 1Sa 3:15; Dan 10:7-8. For revelations granted at night, cf. Gen 20:3, Gen 28:12 ff.

Jacob, Jacob ] The sentence, as it stands, is striking: “God said to Israel, ‘Jacob, Jacob.’  ” The juxtaposition of the two names “Israel” and “Jacob” may indicate the fusion of the two narratives J, which prefers “Israel,” and E, which prefers “Jacob.”

Fuente: The Cambridge Bible for Schools and Colleges

In the visions of the night, i.e. in that way or manner of visions which God affordeth to men by night, and in their sleep. See Gen 20:3; Job 33:15-16; Mat 1:20; 2:13,19; Act 16:9; 18:9, &c.

Jacob, Jacob; he doubles the name both in token of his friendship and familiarity with him, and to raise Jacob’s attention. Compare Gen 22:11; 1Sa 3:10.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. God spake unto IsraelHereis a virtual renewal of the covenant and an assurance of itsblessings. Moreover, here is an answer on the chief subject ofJacob’s prayer and a removal of any doubt as to the course he wasmeditating. At first the prospect of paying a personal visit toJoseph had been viewed with unmingled joy. But, on calmerconsideration, many difficulties appeared to lie in the way. He mayhave remembered the prophecy to Abraham that his posterity was to beafflicted in Egypt and also that his father had been expressly toldnot to go [Gen 15:13;Gen 26:2]; he may have feared thecontamination of idolatry to his family and their forgetfulness ofthe land of promise. These doubts were removed by the answer of theoracle, and an assurance given him of great and increasingprosperity.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And God spake unto Israel in the visions of the night,…. He appeared to Jacob as he lay upon his bed in the night season, and with an articulate voice spoke to him as follows:

and said, Jacob, Jacob: not “Israel”, the more honourable name he had given him, but Jacob, putting him in mind of his former low estate; and doubling this name, either out of love and affection to him, as Jarchi intimates; or rather in order to awake him, at least to stir up his attention to what he was about to say to him:

and he said, here [am] I; signifying his readiness to hearken to him in what he should say to him, and to obey him in whatsoever he should command him.

Fuente: John Gill’s Exposition of the Entire Bible

2. And God spake unto Israel. In this manner, God proves that the sacrifice of Jacob was acceptable to him, and again stretches out his hand to ratify anew his covenant. The vision by night availed for the purpose of giving greater dignity to the oracle. Jacob indeed, inasmuch as he was docile and ready to yield obedience to God, did not need to be impelled by force and terror; yet, because he was a man encompassed with flesh, it was profitable for him that he should be affected as with the glory of a present God, in order that the word might penetrate more effectually into his heart. It is, however, proper to recall to memory what I have said before, that the word was joined with it; because a silent vision would have profited little or nothing. We know that superstition eagerly snatches at mere spectres; by which means it presents God in a form of its own. But since no living image of God can exist without the word, whenever God has appeared to his servants, he has also spoken to them. Wherefore, in all outward signs, let us be ever attentive to his voice, if we would not be deluded by the wiles of Satan. But if those visions, in which the majesty of God shines, require to be animated by the word, then they who obtrude signs, invented at the will of men, upon the Church, exhibit nothing else than the empty pomps of a profane theater. Just as in the Papacy, those things which are called sacraments, are lifeless phantoms which draw away deluded souls from the true God. Let this mutual connection, then, be observed, that the vision which gives greater dignity to the word, precedes it; and that the word follows immediately, as if it were the soul of the vision. And there is no question that this was an appearance of the visible glory of God, which did not leave Jacob in suspense and hesitation; but which, by removing his doubt, firmly sustained him, so that he confidently embraced the oracle.

Fuente: Calvin’s Complete Commentary

2. God spake unto Israel “Jacob thought himself led by the hand of Providence, yet we may imagine him oppressed by sadness as he turns his back upon the land of promise the land of his childhood and manhood, the land where were the graves of Abraham, and Isaac, and of his beloved Rachel and sets his face towards the dreary desert . Is it thus that God is to make Canaan his inheritance? But in his trial God appears to him, as he did to Abraham in a similar crisis, (Gen 15:1,) and to Isaac, when the same doubt oppressed him, (Gen 25:24,) and the same cheering words come to Jacob that came to them.” Newhall.

Fuente: Whedon’s Commentary on the Old and New Testaments