Or despisest - This word properly means to contemn, 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 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 "his rich goodness," that is, for his abundant or great goodness. Riches denote superfluity, or what abounds, or which exceeds a man's 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 - ἀνοχῆς anochēs. 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. "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 occasion to plunge deeper into sin, to forget his mercy, and to provoke him to anger.

Not knowing - Not considering. The word used here, ἀγνοῶν agnoōn, 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, "The Lord is long-suffering to us-ward, 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, 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 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 suited 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 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 "riots in the beneficence of God." 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,

(1) That the most effectual preaching is what sets before people most of the goodness of God.

continued...

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 - Αγνοων, 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.

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.

Despisest thou (καταφρονεῖς)

The indicative mood unites a declaration with the question: "Do you despise? Aye, you do."

Riches (πλούτου)

A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2 Corinthians 8:9; Ephesians 1:7, Ephesians 1:18; Ephesians 2:4, Ephesians 2:7; Ephesians 3:8, Ephesians 3:16; Philippians 4:19; Colossians 1:27.

Goodness (χρηστότητος)

See on easy, Matthew 11:30.

Forbearance and long-suffering (ἀνοχῆς καὶ μακροθυμίας)

Ἁνοχή 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 (Romans 3:25). "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 μακροθυμία long-suffering, see on James 5:7. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare Galatians 6:7.

Not knowing (ἀγνοῶν)

In that thou dost not know. This very ignorance is contempt.

Leadeth (ἄγει)

The continuous present: is leading all the while thou art despising.

Repentance (μετάνοιαν)

See on Matthew 3:2; see on Matthew 21:29.

{2} Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

(2) A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.

2:4 Or despisest thou? Dost thou go further still, and not only expect to escape God's wrath for sin, but dost thou even abuse his love?

The riches. The overflowing abundance.

Longsuffering. Shown in long bearing with the sinner.

Leadeth thee to repentance. The purpose of God's goodness and forbearance is not to encourage sin, but to appeal to man's better nature, give him further opportunity and lead him to repentance.

2:4 Or despisest thou - Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?. The riches - The abundance. Of his goodness, forbearance, and longsuffering - Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of God to lead or encourage thee to it.

4. the goodness of God leadeth thee to repentance-that is, is designed and adapted to do so.

2:1-16 The Jews thought themselves a holy people, entitled to their privileges 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 real character. The case is so plain, that we may appeal to the sinner's own 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. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent 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, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.