Albert Barnes Commentary Romans 2:4

"Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?" — Romans 2:4 (ASV)

Or despisest. This word properly means to treat with contempt, or to treat with neglect. It does not mean here that they professedly treated God's goodness with neglect or contempt, but that they perverted and abused it. They did not make proper use of it; they did not regard it as fitted to lead them to repentance. Instead, they derived the practical impression that because God had not intervened in judgment to cut them off, but had continued to follow them with blessings, He therefore did not regard them as sinners, or they inferred that they were innocent and safe. The Jews were accustomed to use this argument (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 "His rich goodness," that is, for His abundant or great goodness. Riches denote superfluity, or that which abounds, or which exceeds a man's present wants; and hence the word in the New Testament is used to denote abundance, or that which is very great and valuable.

Compare to Romans 11:12, 33; 2 Corinthians 8:2; Ephesians 1:7, 18; 2:4; 3:8, 16; Colossians 1:27.

The word is used here to qualify each of the words that follow it—His rich goodness, and forbearance, and long-suffering.

Goodness. Kindness, benignity.

Forbearance. anochē. Literally, His holding in or restraining His indignation, or forbearing to manifest His displeasure against sin.

Longsuffering. This word denotes His slowness to anger, or His allowing them to commit sins long without punishing them. It does not differ essentially from forbearance. This is shown by His not intervening 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, so that they may commit it safely. Instead of turning from it, they go on committing it more constantly, as if they were safe. Because 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 (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 the opportunity to plunge deeper into sin, to forget His mercy, and to provoke Him to anger.

Not knowing. Not considering. The word used here—agnoōn—means not merely to be ignorant of, but it denotes such a degree of inattention as to result in ignorance . In this sense, it denotes a voluntary, and therefore a criminal, ignorance.

Leadeth thee, etc. 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: The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance. See also Isaiah 30:18: And therefore will the Lord wait, that he may be gracious unto you. (Hosea 5:15; Ezekiel 18:23, 32).

Repentance. Change of mind, purpose, and life. The word here evidently means not merely sorrow, but a forsaking of sin and turning from it. The tendency of God's 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 fitted to melt and soften the heart. Judgments often harden the sinner's 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 a person 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, treat His mercy with contempt, profane His name, and disgrace their species; yet still, notwithstanding all this, His anger is turned away, and the sinner lives and "riots in the beneficence of God."

4. The mercy and forbearance of God are constant. The manifestations of His goodness come in every form: in the sun, light, and air; in the rain, the stream, the dew-drop; in food, clothing, and home; in friends, liberty, and protection; in health and peace; and in the gospel of Christ and the offers of life. In all these ways God is appealing to His creatures each moment, setting before them the evils of ingratitude, and beseeching them to turn and live.

And from this passage we cannot but remark:

1. The most effectual preaching is that which sets before people most of the goodness of God.

2. Every person is under obligation to forsake his sins and turn to God. There is no one who has not seen repeated proofs of His mercy and love.

3. Sin is a stubborn and an amazing evil. When it can resist all the appeals of God's mercy, when the sinner can make his way down to hell through all the proofs of God's goodness, when 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 person 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 the Creator and Parent of all.