Joel 2:14

KJV

Who knoweth [if] he will return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God?

KJV (with Strong's)

Who knoweth {H3045} if he will return {H7725} and repent {H5162}, and leave {H7604} a blessing {H1293} behind {H310} him; even a meat offering {H4503} and a drink offering {H5262} unto the LORD {H3068} your God {H430}?

Complete Jewish Bible

Who knows? He may turn, change his mind and leave a blessing behind him, [enough for] grain offerings and drink offerings to present to ADONAI your God.

Berean Standard Bible

Who knows? He may turn and relent and leave a blessing behind Him— grain and drink offerings for the LORD your God.

American Standard Version

Who knoweth whether he will not turn and repent, and leave a blessing behind him, even a meal-offering and a drink-offering unto Jehovah your God?

Commentary

### SUMMARY
Joel 2:14 presents a poignant and hopeful interjection within a somber prophecy of judgment, inviting the people of Judah to a sincere and wholehearted repentance. Following a dire warning of impending divine reckoning and a call for national lament, this verse expresses a profound uncertainty mixed with earnest hope: that the LORD, in His sovereign mercy, might yet "return and repent" from the declared disaster. The ultimate sign of His relenting would be His leaving behind a "blessing"—the restoration of agricultural bounty—enabling the people to resume proper worship through grain and drink offerings to Him.

### CONTEXT
* **Literary Context:** Joel 2:14 is situated at a critical juncture in the prophet Joel's message. The preceding verses (Joel 2:1-11) vividly depict the "Day of the LORD" as a terrifying, inescapable invasion, initially symbolized by a devastating locust plague and then expanded to a military invasion. This leads to an urgent call for national repentance in Joel 2:12-13, where the prophet implores the people to "rend your heart, and not your garments," emphasizing genuine inward transformation over superficial displays of sorrow. Verse 14 then serves as a conditional expression of hope, suggesting that if this profound repentance occurs, God might yet turn from His announced judgment. It sets the stage for the subsequent promises of restoration and the outpouring of the Spirit in Joel 2:18-32, contingent upon the people's response.
* **Historical & Cultural Context:** The immediate historical context is a severe locust plague that has ravaged the land of Judah, causing widespread famine and economic devastation. This natural disaster is interpreted by Joel as a precursor or a sign of the impending "Day of the LORD," a theological concept referring to a time of divine judgment and salvation. The call for national repentance, fasting, and solemn assembly reflects common ancient Near Eastern practices in times of crisis, where communities would appeal to their deity for intervention. The "meat offering" (more accurately, a grain or meal offering, *minchah*) and "drink offering" (*nesek*) were fundamental components of Israelite sacrificial worship, symbolizing gratitude, devotion, and dependence on God. Their absence due to the plague underscored the disruption of proper worship and the broken covenant relationship, making their potential restoration a powerful symbol of renewed favor.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Joel. The primary theme is **Repentance and Divine Mercy**, highlighting God's responsiveness to genuine contrition, as seen in His character described in [Joel 2:13](/joel/2-13 "Joel 2:13 - God's Gracious Character"). It also underscores the **Sovereignty of God** and the **Uncertainty of Human Expectation**, as the phrase "Who knoweth" acknowledges that God's actions are ultimately His prerogative, even while inviting earnest prayer. Furthermore, it touches upon **Restoration and Worship**, where the "blessing" of renewed agricultural fertility is not merely for sustenance but specifically to enable the resumption of proper offerings, signifying a restored relationship and the ability to honor God once more. This echoes the broader biblical pattern where spiritual renewal often precedes or accompanies material blessing, as exemplified by the call to seek God's kingdom first in [Matthew 6:33](/matthew/6-33 "Matthew 6:33 - Seek First the Kingdom").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Who knoweth (Hebrew, _yâdaʻ'_):** From H3045, meaning "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)." In Joel 2:14, "who knoweth" expresses a profound humility and uncertainty. It is not a statement of ignorance about God's character (which Joel 2:13 has just affirmed as gracious and compassionate), but rather an acknowledgment of His sovereign freedom. It's a hopeful plea, an invitation to God to act in accordance with His merciful nature, rather than a demand or a guarantee. The people are to act as if God *might* relent, even though they cannot *know* for certain.
* **return (Hebrew, _shûwb'_):** From H7725, a primitive root meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." When applied to God, as here, it refers to His "turning back" from a declared course of action, specifically the announced judgment. This is not a change in God's nature or eternal plan, but a change in His *posture* or *action* in response to human repentance. It signifies His willingness to withdraw the impending disaster.
* **repent (Hebrew, _nâcham'_):** From H5162, a primitive root meaning "properly, to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself)." When used of God, as in this verse, *nâcham* describes His decision to alter His intended course of action or declared judgment in response to the repentance of His people. It emphasizes God's compassion and His willingness to show mercy, withholding deserved punishment when His people turn back to Him. This dynamic interaction highlights His relational nature and His desire for reconciliation rather than destruction.

#### Verse Breakdown
* **"Who knoweth if he will return and repent,"**: This opening clause expresses a humble and prayerful uncertainty. It acknowledges God's absolute sovereignty and freedom to act as He wills. Despite the severe warnings of judgment, the prophet holds out a sliver of hope, appealing to God's known character of compassion and mercy (as described in Joel 2:13). The "returning" and "repenting" here refer to God changing His mind concerning the announced disaster, not a change in His perfect nature, but a change in His declared action in response to human repentance.
* **"and leave a blessing behind him;"**: This phrase describes the desired outcome of God's relenting. The "blessing" (Hebrew: *bᵉrâkâh*) refers primarily to the restoration of agricultural fertility and prosperity, which had been devastated by the locust plague and drought. "Behind him" implies that as God "passes by" or "turns back" from judgment, He leaves a trail of abundance in His wake, reversing the desolation. This blessing is tangible evidence of His renewed favor and presence.
* **"[even] a meat offering and a drink offering unto the LORD your God?"**: This final clause specifies the ultimate purpose and evidence of the "blessing." The "meat offering" (or grain/meal offering, *minchâh*) and "drink offering" (*nesek*) were essential, bloodless sacrifices in Israelite worship. The ability to offer these signifies not only the restoration of the land's fruitfulness, providing the necessary produce, but more importantly, the restoration of a right relationship with God. It indicates that the community can once again engage in communal worship, expressing gratitude, devotion, and dependence on the LORD their God, thus fulfilling their covenant obligations and experiencing spiritual renewal.

#### Literary Devices
Joel 2:14 employs several powerful **literary devices**. The verse opens with a **rhetorical question** ("Who knoweth if he will return and repent?"), which is not meant to elicit an answer but to express a profound sense of humble uncertainty and earnest hope. This interrogative structure highlights the people's desperate plea and God's sovereign freedom. The concept of God "repenting" (Hebrew: *nâcham*) is an instance of **anthropomorphism**, attributing human emotions or actions to God to make His dynamic interaction with humanity comprehensible. It signifies His decision to change His course of action in response to human repentance, rather than a change in His unchanging character. Furthermore, the "meat offering and a drink offering" function as **metonymy**, where these specific elements of worship stand in for the broader concept of restored worship, renewed covenant relationship, and the return to spiritual health. They are tangible symbols of the spiritual and material blessings that would follow God's relenting.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joel 2:14 profoundly illustrates the biblical tension between divine judgment and divine mercy, emphasizing that God's declared judgments are often conditional, responsive to human repentance. It showcases God's character as one who is "gracious and merciful, slow to anger, and abounding in steadfast love" ([Joel 2:13](/joel/2-13 "Joel 2:13 - God's Gracious Character")), willing to "relent from disaster" when His people genuinely turn to Him. This verse underscores that true restoration involves not just material provision but, more crucially, the renewal of proper worship and a right relationship with the LORD. The offerings are not merely agricultural products but symbols of a restored covenant, allowing the people to express their gratitude and dependence on their God.

* [Jonah 3:9-10](/jonah/3-9-10 "Jonah 3:9-10 - God Relents from Disaster")
* [Exodus 32:14](/exodus/32-14 "Exodus 32:14 - The LORD Relents")
* [Jeremiah 18:7-8](/jeremiah/18-7-8 "Jeremiah 18:7-8 - God's Conditional Promises")

### REFLECTION AND APPLICATION
Joel 2:14 offers enduring hope and a profound challenge for believers today. It reminds us that even in the face of dire consequences, whether personal or communal, the door to God's mercy is never fully closed as long as there is genuine repentance. The "who knoweth" acknowledges our limited understanding of God's sovereign will and encourages us to approach Him with humility and earnest prayer, trusting in His compassionate nature. This verse calls us to move beyond superficial displays of piety to a deep, heart-rending turning towards God, believing that our sincere repentance can indeed influence divine action. Furthermore, it highlights that God's blessings are not merely for our comfort but are intended to enable and enhance our worship. When God restores, it is ultimately for His glory and for the renewal of our relationship with Him, allowing us to offer Him the gratitude and devotion He deserves.

#### Questions for Reflection
* **In what areas of my life do I need to move beyond superficial actions to genuine, heart-level repentance before God?**
* **How does the uncertainty expressed in "Who knoweth" shape my prayers and my trust in God's sovereignty?**
* **What "blessings" has God given me, and how am I using them to honor Him and express my worship?**
* **How does the concept of God "relenting" from judgment encourage me in my prayers for my community or nation?**

### FAQ
**What does it mean for God to "return and repent" in this verse?**

Answer: When the Bible speaks of God "returning" (Hebrew: *shûwb*) or "repenting" (Hebrew: *nâcham*), it does not imply that God changes His mind in the sense of having made a mistake or altering His perfect character or eternal plan. Rather, it describes a change in His *action* or *posture* in response to human repentance. In Joel 2:14, it means God would "turn back" from the declared judgment or disaster He intended to bring upon Judah, and instead, show compassion and mercy. This concept highlights God's dynamic interaction with humanity and His responsiveness to genuine contrition, demonstrating His desire for reconciliation and restoration over punishment, as beautifully articulated in [Exodus 34:6-7](/exodus/34-6-7 "Exodus 34:6-7 - The LORD's Character").

**Why does the verse say "Who knoweth if he will return and repent?" Is God's mercy not guaranteed?**

Answer: The phrase "Who knoweth" (Hebrew: *yâdaʻ*) expresses a humble acknowledgment of God's absolute sovereignty and freedom. It is not a statement of doubt about God's character (which is affirmed as gracious in [Joel 2:13](/joel/2-13 "Joel 2:13 - God's Gracious Character")), but rather an admission that humans cannot presume upon God's actions or force His hand. While God is merciful, His mercy is sovereignly dispensed. This uncertainty encourages genuine, desperate prayer and repentance, rather than a presumptuous expectation. It underscores that repentance is a necessary condition, but the outcome remains in God's gracious hands, fostering humility and earnestness in seeking Him, similar to the hope expressed by the Ninevites in [Jonah 3:9](/jonah/3-9 "Jonah 3:9 - The Hope of Nineveh").

**What is the significance of the "meat offering and a drink offering" in this context?**

Answer: The "meat offering" (Hebrew: *minchâh*, more accurately a grain or meal offering) and "drink offering" (Hebrew: *nesek*) were essential components of Israelite worship, symbolizing gratitude, devotion, and dependence on God. In Joel 2:14, their mention signifies the restoration of agricultural bounty, which would provide the necessary produce for these offerings. More importantly, it symbolizes the restoration of a right relationship with the LORD. The devastation of the locust plague had made these offerings impossible, disrupting communal worship. Their resumption would therefore be the ultimate sign of God's relenting and His renewed favor, allowing the people to fulfill their covenant obligations and joyfully engage in worship once more, signifying both material and spiritual flourishing, as seen in the restored temple worship in [Ezra 6:17](/ezra/6-17 "Ezra 6:17 - Dedication Offerings").

### CHRIST-CENTERED FULFILLMENT
Joel 2:14, with its plea for God to "return and repent" and leave a "blessing" that enables worship, finds its ultimate and most profound fulfillment in Jesus Christ. The uncertainty of "Who knoweth" is resolved in Christ, for through His perfect life, atoning death, and glorious resurrection, God's mercy and grace are definitively revealed and secured for all who believe. Christ Himself is the ultimate "blessing" left behind by God, not merely agricultural abundance, but the very presence of God's Spirit and the promise of eternal life ([Ephesians 1:3](/ephesians/1-3 "Ephesians 1:3 - Blessed in Christ")). He is the true "meat offering" and "drink offering," the perfect sacrifice that satisfies God's righteous demands and enables genuine worship. His body, broken for us, and His blood, poured out for the forgiveness of sins, constitute the once-for-all sacrifice that replaces all former offerings ([Hebrews 10:10-14](/hebrews/10-10-14 "Hebrews 10:10-14 - Christ's Perfect Sacrifice")). Through Christ, we are empowered to offer spiritual sacrifices—our lives as living offerings ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")) and the fruit of our lips in praise ([Hebrews 13:15](/hebrews/13-15 "Hebrews 13:15 - Sacrifice of Praise"))—unto the LORD our God. He is the one through whom God's "returning" and "repenting" from wrath is fully realized, ushering in an era of grace and reconciliation for all who turn to Him in true repentance ([2 Corinthians 5:18-19](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - Ministry of Reconciliation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jonah 3:9

Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?

Haggai 2:19

Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you].

Joel 1:13

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.

Zephaniah 2:3

Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.

Amos 5:15

Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.

Exodus 32:30

¶ And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.

2 Kings 19:4

It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that are left.