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PARALLEL BIBLE - Romans 2:4


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King James Bible - 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?

World English Bible

Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?

Douay-Rheims - Romans 2:4

Or despisest thou the riches of his goodness, and patience, and longsuffering? Knowest thou not, that the benignity of God leadeth thee to penance?

Webster's Bible Translation

Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?

Greek Textus Receptus


η 2228 PRT του 3588 T-GSM πλουτου 4149 N-GSM της 3588 T-GSF χρηστοτητος 5544 N-GSF αυτου 846 P-GSM και 2532 CONJ της 3588 T-GSF ανοχης 463 N-GSF και 2532 CONJ της 3588 T-GSF μακροθυμιας 3115 N-GSF καταφρονεις 2706 5719 V-PAI-2S αγνοων 50 5723 V-PAP-NSM οτι 3754 CONJ το 3588 T-NSN χρηστον 5543 A-NSN του 3588 T-GSM θεου 2316 N-GSM εις 1519 PREP μετανοιαν 3341 N-ASF σε 4571 P-2AS αγει 71 5719 V-PAI-3S

Treasury of Scriptural Knowledge

VERSE (4) - Ro 6:1,15 Ps 10:11 Ec 8:11 Jer 7:10 Eze 12:22,23 Mt 24:48,49

SEV Biblia, Chapter 2:4

¿O menosprecias las riquezas de su bondad, y paciencia, y longanimidad, ignorando que su bondad te guía al arrepentimiento?

Clarke's Bible Commentary - Romans 2:4

Verse 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] agnown, 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.

John Gill's Bible Commentary

Ver. 4. Or despisest thou the riches of his goodness , etc..] 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 14:15-17).

Matthew Henry Commentary

Verses 1-16 - The Jews thought themselves a holy people, entitled to their privilege by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their rea character. The case is so plain, that we may appeal to the sinner's ow thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. I shows also a sense of inward wretchedness. Such is the great chang wrought in repentance, it is conversion, and is needed by every huma being. The ruin of sinners is their walking after a hard and impeniten heart. Their sinful doings are expressed by the strong words "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, an rejects all actions from earthly ambition or ends. In the descriptio of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Eve Gentiles, who had not the written law, had that within, which directe them what to do by the light of nature. Conscience is a witness, an first or last will bear witness. As they nature. Conscience is witness, and first or last will bear witness. As they kept or brok these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfor to saints, than that Christ shall be the Judge. Secret services shal be rewarded, secret sins shall be then punished, and brought to light.

Greek Textus Receptus


η 2228 PRT του 3588 T-GSM πλουτου 4149 N-GSM της 3588 T-GSF χρηστοτητος 5544 N-GSF αυτου 846 P-GSM και 2532 CONJ της 3588 T-GSF ανοχης 463 N-GSF και 2532 CONJ της 3588 T-GSF μακροθυμιας 3115 N-GSF καταφρονεις 2706 5719 V-PAI-2S αγνοων 50 5723 V-PAP-NSM οτι 3754 CONJ το 3588 T-NSN χρηστον 5543 A-NSN του 3588 T-GSM θεου 2316 N-GSM εις 1519 PREP μετανοιαν 3341 N-ASF σε 4571 P-2AS αγει 71 5719 V-PAI-3S

Vincent's NT Word Studies

4. Despisest thou (katafroneiv). The indicative mood unites a declaration with the question: "Do you despise? Aye, you do."

Riches (ploutou). A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2 Cor. viii. 9; Eph. i. 7, 18; ii. 4, 7; iii. 8, 16; Philip. iv. 19; Col. i. 27.

Goodness (crhstothtov). See on easy, Matt. xi. 30.

Forbearance and long-suffering (anochv kai makroqumiav). Anoch forbearance, strictly a holding back. In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (Rom. iii. 25). "It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience" (Trench). For makroqumia long-suffering, see on Jas. v. 7. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare Gal. vi. 7.

Not knowing (agnown). In that thou dost not know. This very ignorance is contempt.

Leadeth (agei). The continuous present: is leading all the while thou art despising.

Repentance (metanoian). See on Matt. iii. 2; xxi. 29.

Robertson's NT Word Studies

2:4 {Or despiseth thou?} (e katafroneis?). Another alternative, that of scorn of God's kindness (chrstottos, #2Co 6:6) and forbearance (anochs, old word, holding back from anecw, only here in N.T.) and longsuffering (makrothumias, late word for which see #2Co 6:4,6). katafronew is old verb to think down on (kata, fronew) as in #Mt 6:24; 1Co 11:22. this upstart Jew actually thinks down on God. And qen "the riches" (tou ploutou) of all that comes from God. {Leadeth thee to repentance} (eis metanoian se agei). The very kindness (to chrston, the kindly quality) of God is trying to lead (conative present agei) thee to a right-about face, a change of mind and attitude (metanoian) instead of a complacent self-satisfaction and pride of race and privilege.

CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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