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Romans 2:4
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God has been kind to you. He has been very patient, waiting for you to change. But you think nothing of his kindness. Maybe you don't understand that God is kind to you so that you will decide to change your lives.
Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance?
Ether despisest thou the riches of his goodnes paciece and longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce?
Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
Or do you think so little of the riches of his kindness, forbearance, and patience, not realizing that it is God's kindness that is leading you to repentance?Exodus 34:6; Isaiah 30:18; Romans 3:25; 9:23; Ephesians 1:7; 2 Peter 3:9,15;">[xr]
Or do you think lightly of the riches of His kindness and restraint and patience, not knowing that the kindness of God leads you to repentance?
He has been very kind and patient, waiting for you to change, but you think nothing of his kindness. Perhaps you do not understand that God is kind to you so you will change your hearts and lives.
Or do you despise the riches of his goodness and forbearance and long-suffering, not knowing that the goodness of God leads you to repentance?
Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?
Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance?
Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
Or despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance?
Or is it that you think slightingly of His infinite goodness, forbearance and patience, unaware that the goodness of God is gently drawing you to repentance?
Whether `dispisist thou the richessis of his goodnesse, and the pacience, and the long abidyng? Knowist thou not, that the benygnyte of God ledith thee to forthenkyng?
Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God's kindness leads you to repentance?
You surely don't think much of God's wonderful goodness or of his patience and willingness to put up with you. Don't you know that the reason God is good to you is because he wants you to turn to him?
Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
Or is it nothing to you that God had pity on you, waiting and putting up with you for so long, not seeing that in his pity God's desire is to give you a change of heart?
Or perhaps you despise the riches of his kindness, forbearance and patience; because you don't realize that God's kindness is intended to lead you to turn from your sins.
or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance?
Or upon the riches of his goodness, and upon his long-suffering, and upon the space he giveth thee, presumest thou ? and knowest not that the goodness of Aloha unto repentance leadeth thee?
Or wilt thou abuse the riches of his benevolence, and his long suffering, and the opportunity which he giveth thee? And dost thou not know, that the benevolence of God should bring thee to repentance?
Or despisest thou the riches of his goodnesse, and forbearance, and long suffering, not knowing that the goodnes of God leadeth thee to repentance?
Don't you see how wonderfully kind, tolerant, and patient God is with you? Does this mean nothing to you? Can't you see that his kindness is intended to turn you from your sin?
Do you forget about His loving-kindness to you? Do you forget how long He is waiting for you? You know that God is kind. He is trying to get you to be sorry for your sins and turn from them.
Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance?
Or despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?
Do you stand against the riches of his goodness and forbearance, and the opportunity which he has given you, not knowing that the goodness of God leads you to repentance?
Or, the riches of his kindness, and forbearance, and long-suffering, dost thou despise, - not knowing that, the kindness of God, unto repentance, is leading thee?
Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
Eyther despisest thou the rychesse of his goodnes, & pacience, and long sufferaunce, not knowyng that the kyndnesse of god leadeth thee to repentauce?
Or perhaps you despise his great kindness, tolerance, and patience. Surely you know that God is kind, because he is trying to lead you to repent.
Or do you despise the riches of his kindness, restraint, and patience, not recognizing that God’s kindness is intended to lead you to repentance?
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Or do you despise the wealth of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?
Or do you despise the riches of His kindness, and the forbearance and the long-suffering, not knowing that the kindness of God leads you to repentance?
or the riches of His goodness, and forbearance, and long-suffering, dost thou despise? -- not knowing that the goodness of God doth lead thee to reformation!
Or despysest thou the riches of his goodnesse, pacience, and loge sufferinge? Knowest thou not, that ye louynge kyndnesse of God leadeth the to repentaunce?
or do you despise the riches of his kindness, and forbearance, and long-suffering; not considering that the kindness of God invites you to repentance?
Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God's kindness leads you to repentance?
Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?
These kinds of cowboys throw their nose up at God's kindness, tolerance, and patience. They don't realize it's these things that God uses to turn your life around.
Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?
Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
despisest: Romans 6:1, Romans 6:15, Psalms 10:11, Ecclesiastes 8:11, Jeremiah 7:10, Ezekiel 12:22, Ezekiel 12:23, Matthew 24:48, Matthew 24:49, 2 Peter 3:3
riches: Romans 9:23, Romans 10:12, Romans 11:33, Psalms 86:5, Psalms 104:24, Ephesians 1:7, Ephesians 1:18, Ephesians 2:4, Ephesians 2:7, Ephesians 3:8, Ephesians 3:16, Philippians 4:19, Colossians 1:27, Colossians 2:2, 1 Timothy 6:17, Titus 3:4-6
forbearance: Romans 3:25, Romans 9:22, Exodus 34:6, Numbers 14:18, Psalms 78:38, Psalms 86:15, Isaiah 30:18, Isaiah 63:7-10, Jonah 4:2, 1 Timothy 1:16, 1 Peter 3:20
goodness: Job 33:27-30, Psalms 130:3, Psalms 130:4, Isaiah 30:18, Jeremiah 3:12, Jeremiah 3:13, Jeremiah 3:22, Jeremiah 3:23, Ezekiel 16:63, Hosea 3:5, Luke 15:17-19, Luke 19:5-8, 2 Peter 3:9, 2 Peter 3:15, Revelation 3:20
Reciprocal: Exodus 9:34 - and hardened Exodus 10:3 - humble Exodus 11:10 - the Lord Exodus 32:34 - the day Exodus 33:19 - all my goodness Exodus 34:7 - that will by no means clear the guilty Numbers 19:20 - shall not Deuteronomy 32:15 - waxen fat 2 Samuel 12:10 - because 1 Kings 21:29 - I will not 2 Kings 17:14 - but hardened 2 Kings 22:19 - thine heart 2 Chronicles 19:11 - the Lord 2 Chronicles 36:13 - hardened Nehemiah 9:25 - delighted Nehemiah 9:30 - many years Job 24:12 - yet God Job 33:18 - keepeth Job 37:24 - fear Psalms 18:26 - froward Psalms 21:3 - blessings Psalms 50:21 - I kept Proverbs 14:2 - but Proverbs 28:14 - but Isaiah 26:10 - favour Jeremiah 2:25 - after Jeremiah 5:3 - they have made Jeremiah 31:12 - and shall Jeremiah 34:11 - General Jeremiah 44:22 - could Ezekiel 11:19 - I will take Joel 2:13 - for Matthew 3:8 - forth Matthew 9:13 - but Matthew 22:5 - they Luke 8:6 - General Luke 9:41 - and suffer Luke 13:7 - three Luke 15:21 - Father Luke 19:23 - Wherefore John 8:11 - go Acts 8:22 - Repent Acts 17:27 - they Acts 17:30 - but Acts 20:21 - repentance Acts 26:20 - repent Romans 11:22 - therefore Romans 12:1 - by the Ephesians 5:9 - goodness James 5:11 - the Lord is Revelation 2:21 - space
Cross-References
In the beginning God (Elohim) created [by forming from nothing] the heavens and the earth.
God saw that the light was good (pleasing, useful) and He affirmed and sustained it; and God separated the light [distinguishing it] from the darkness.
And God blessed them [granting them certain authority] and said to them, "Be fruitful, multiply, and fill the earth, and subjugate it [putting it under your power]; and rule over (dominate) the fish of the sea, the birds of the air, and every living thing that moves upon the earth."
God saw everything that He had made, and behold, it was very good and He validated it completely. And there was evening and there was morning, a sixth day.
So the heavens and the earth were completed, and all their hosts (inhabitants).
And by the seventh day God completed His work which He had done, and He rested (ceased) on the seventh day from all His work which He had done.
This is the book (the written record, the history) of the generations of [the descendants of] Adam. When God created man, He made him in the likeness of God [not physical, but a spiritual personality and moral likeness].
These are the records of the generations (descendants) of Shem, Ham, and Japheth, the sons of Noah; and the sons born to them after the flood:
These are the records of the generations of Shem [from whom Abraham descended]. Shem was a hundred years old when he became the father of Arpachshad, two years after the flood.
Now these are the records of the descendants of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's maid, bore to Abraham;
Gill's Notes on the Bible
Or despisest thou the riches of his goodness,.... The apostle anticipates an objection against what he had said, taken from the prosperity of these persons; who might conclude from thence, that they were not so wicked as he had represented them; and that they should escape the judgment of God, otherwise they would have been punished by God in this life, and not have prospered as they did; which objection is removed by observing, that it was not their innocence, but "the riches of" divine "goodness, and longsuffering and forbearance", which were the causes of their prosperity: by "the riches of God's goodness", are not meant the riches of his special, spiritual, and eternal goodness, which his own people are only partakers of: but the general riches of his temporal and providential goodness, which the men of the world have commonly the greatest share of; they have it in great plenty, which is signified by "riches": and by his "longsuffering and forbearance" are designed, not his forbearance of his chosen ones and his longsuffering to them, which issue in their salvation; but his forbearance of sinners, and longsuffering towards them, in not as yet pouring down his wrath and displeasure on them; all which are "despised" by them; the riches of his goodness, when he is not glorified for his providential mercies, and in them, and when these are abused to the lusts of men. The
forbearance of God is despised, when men on account of it harden themselves in sin; and his
longsuffering, when they deny his concern in Providence, or a future judgment, and promise themselves impunity. Moreover, the apostle obviates the above objection by asserting that God's end in his goodness, forbearance, and longsuffering, was not to testify to their innocence, as they imagined, but to lead them to repentance, of which they were ignorant;
not knowing that the goodness of God leadeth thee to repentance. This is to be understood not of a spiritual and evangelical repentance, which is a free grace gift, and which none but the Spirit of God can lead, or bring persons to; but of a natural and legal repentance, which lies in an external sorrow for sin, and in an outward cessation from it, and reformation of life and manners, which the goodness of God to the Jews should have led them to; who had a large share of the good things of life, a land flowing with milk and honey, and many outward privileges which other nations had not, as the giving of the law, the covenant and promises, the word and ordinances; and repentance here chiefly designs, as it may respect the Gentiles, a change of mind and practice in them relating to idolatry and superstition Now the providential goodness of God has a tendency to lead persons to repentance on this account; but of this end of divine goodness the Gentiles were ignorant; nor was this end answered thereby; which shows the wretched depravity of human nature; see Acts 14:15.
Barnes' Notes on the Bible
Or despisest - This word properly means to contemn, or to treat with neglect. It does not mean here that they professedly treated Godâs goodness with neglect or contempt; but that they perverted and abused it; they did not make a proper use of it; they did not regard it as suited to lead them to repentance; but they derived a practical impression, that because God had not come forth in judgment and cut them off, but had continued to follow them with blessings, that therefore he did not regard them as sinners, or they inferred that they were innocent and safe. This argument the Jews were accustomed to use (compare Luke 13:1-5; John 9:2); and thus sinners still continue to abuse the goodness and mercy of God.
The riches of his goodness - This is a Hebrew mode of speaking, for âhis rich goodness,â that is, for his abundant or great goodness. Riches denote superfluity, or what abounds, or which exceeds a manâs present desires; and hence, the word in the New Testament is used to denote abundance; or what is very great and valuable; see the note at Romans 9:23; compare Romans 11:12, Romans 11:33; 2 Corinthians 8:2; Ephesians 1:7, Ephesians 1:18; Ephesians 3:8, Ephesians 3:16; Colossians 1:27; Ephesians 2:4. The word is used here to qualify each of the words which follow it, his rich goodness, and forbearance, and long-suffering.
Goodness - Kindness, benignity.
Forbearance - αÌνοÏηÍÏ anocheÌs. Literally, his holding-in or restraining his indignation; or forbearing to manifest his displeasure against sin.
Long-suffering - This word denotes his slowness to anger; or his suffering them to commit sins long without punishing them. It does not differ essentially from forbearance. This is shown by his not coming forth, at the moment that sin is committed, to punish it. He might do it justly, but he spares people from day to day, and year to year, to give them opportunity to repent, and be saved. The way in which people despise or abuse the goodness of God is to infer that He does not intend to punish sin; that they may do it safely; and instead of turning from it, to go on in committing it more constantly, as if they were safe. âBecause sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil,â Ecclesiastes 8:11. The same thing was true in the time of Peter; 2 Peter 3:3-4. And the same thing is true of wicked people in every age; nor is there a more decisive proof of the wickedness of the human heart, than this disposition to abuse the goodness of God, and because he shows kindness and forbearance, to take occasion to plunge deeper into sin, to forget his mercy, and to provoke him to anger.
Not knowing - Not considering. The word used here, αÌγνοÏÍν agnooÌn, means not merely to be ignorant of, but it denotes such a degree of inattention as to result in ignorance. Compare Hosea 2:8. In this sense it denotes a voluntary, and therefore a criminal ignorance.
Leadeth thee ... - Or the tendency, the design of the goodness of God is to induce people to repent of their sins, and not to lead them to deeper and more aggravated iniquity. The same sentiment is expressed in 2 Peter 3:9, âThe Lord is long-suffering to us-ward, not willing that any should perish but that all should come to repentance.â See also Isaiah 30:18, âAnd therefore will the Lord wait, that he may be gracious unto you;â Hosea 5:15; Ezekiel 18:23, Ezekiel 18:32.
Repentance - Change of mind, and purpose, and life. The word here evidently means, not merely sorrow, but a forsaking of sin, and turning from it. The tendency of Godâs goodness and forbearance to lead people to repentance, is manifest in the following ways.
(1) It shows the evil of transgression when it is seen to be committed against so kind and merciful a Being.
(2) It is suited to melt and soften the heart. Judgments often harden the sinnerâs heart, and make him obstinate. But if while he does evil God is as constantly doing him good; if the patience of God is seen from year to year, while the man is rebellious, it is adapted to melt and subdue the heart.
(3) The great mercy of God in this often appears to people to be overwhelming; and so it would to all, if they saw it as it is. God bears with people from childhood to youth; from youth to manhood; from manhood to old age; often while they violate every law, contemn his mercy, profane his name, and disgrace their species; and still, notwithstanding all this, his anger is turned away, and the sinner lives, and âriots in the beneficence of God.â If there is anything that can affect the heart of man, it is this; and when he is brought to see it, and contemplate it, it rushes over the soul and overwhelms it with bitter sorrow.
(4) The mercy and forbearance of God are constant. The manifestations of his goodness come in every form; in the sun, and light, and air; in the rain, the stream, the dew-drop; in food, and raiment, and home; in friends, and liberty, and protection; in health, and peace; and in the gospel of Christ, and the offers of life; and in all these ways God is appealing to his creatures each moment. and setting before them the evils of ingratitude, and beseeching them to turn and live.
And from this passage, we cannot but remark,
- That the most effectual preaching is what sets before people most of the goodness of God.
(2)Every man is under obligation to forsake his sins, and turn to God. There is no man who has not seen repeated proofs of his mercy and love.
(3)Sin is a stubborn and an amazing evil.
Where it can resist all the appeals of Godâs mercy; where the sinner can make his way down to hell through all the proofs of Godâs goodness; where he can refuse to hear God speaking to him each day, and each hour, it shows an amazing extent of depravity to resist all this, and still remain a sinner. Yet there are thousands and millions who do it; and who can be won by no exhibition of love or mercy to forsake their sins, and turn to God. Happy is the man who is melted into contrition by the goodness of God, and who sees and mourns over the evil of sinning against so good a Being as is the Creator and Parent of all.
Clarke's Notes on the Bible
Verse Romans 2:4. Or despisest thou the riches of his goodness — Wilt thou render of none effect that marked benevolence of God towards thee which has given so many superior advantages, and that forbearance which has tolerated thy many miscarriages, and that long-suffering which, after repeated provocations, still continues to bear with thee?
Not knowing — αγνοÏν, not acknowledging that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance-was designed to accomplish this blessed end; which thy want of consideration and acknowledgment has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said:-The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted.
