John Calvin 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)

Do you despise the riches? and so on. It does not seem to me, as some think, that this is an argument conclusive on two grounds (a dilemma), but rather an anticipation of an objection.

For as hypocrites are commonly carried away by prosperity, as though they had deserved the Lord’s kindness by their good deeds, and in this way become more hardened in their contempt of God, the Apostle anticipates their arrogance. He proves, by an argument taken from an opposite line of reasoning, that there is no ground for them to think that God is favorable to them on account of their outward prosperity.

This is because the design of His benevolence is far different: to convert sinners to Himself. Therefore, where the fear of God does not rule, confidence arising from prosperity is a contempt and a mockery of His great goodness.

It therefore follows that a heavier punishment will be inflicted on those whom God has favored in this life, because, in addition to their other wickedness, they have rejected the fatherly invitation of God.

And though all the gifts of God are so many evidences of His paternal goodness, yet, as He often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to Him, while He kindly and bountifully supports them.

Not knowing that the goodness of God, and so on. For the Lord by His kindness shows us that He is the one to whom we should turn if we desire to secure our well-being, and at the same time He strengthens our confidence in expecting mercy. If we do not use God’s bounty for this end, we abuse it.

However, this is not always to be viewed in the same light. For when the Lord deals favorably with His servants and gives them earthly blessings, He makes His own benevolence known to them by symbols of this kind, and at the same time trains them to seek the sum and substance of all good things in Himself alone.

When He treats the transgressors of His law with the same indulgence, His object is to soften their perverseness by His kindness. Yet He does not testify that He is already favorable to them, but, on the contrary, invites them to repentance.

But if anyone brings this objection—that the Lord sings to the deaf as long as He does not inwardly touch their hearts—we must answer that no fault can be found in this case except with our own depravity.

But I prefer translating the word Paul uses here, leads, rather than invites, for it is more significant. I do not, however, take it in the sense of driving, but of leading as if by the hand.