The Meaning of Romans 2:4 Explained

Romans 2:4

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

YLT: 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!

Darby: or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance?

ASV: Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?

KJV Reverse Interlinear

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

What does Romans 2:4 Mean?

Context Summary

Romans 2:1-11 - Leave Judgment Unto God
In this chapter the Apostle turns to address the Jews. His purpose is to prove that though they may deem themselves superior to the Gentiles and capable of judging them, they may be therefore liable to more severe judgment; because, notwithstanding their superior knowledge, they commit the same sins. God will judge men, not by their professions but by their works. Those who are harshest in condemning others are often guilty of the same sins, though in their own ease they manage to find some excuse which extenuates their shortcomings. Rid yourself of the beam in your own eye, that you may see clearly how to rid your brother of his mote, Matthew 7:5.
God's silence does not mean indifference, but the desire to give opportunity to repent. The Lamb is in the midst of the throne, Revelation 5:6. Our redemption is by His precious blood, and that alone; but the rewards of the future, and the enjoyment of what God means by life, are conditioned upon our obedience. Glory, honor, and peace are within your reach, if you will accept the reconciliation offered you in Christ, which will bring you into at-one-ment with God; and if you will live to do your Heavenly Father's will. [source]

Chapter Summary: Romans 2

1  No excuse for sin
6  No escape from judgment
14  Gentiles cannot;
17  nor Jews

Greek Commentary for Romans 2:4

Or despiseth thou? [η καταπρονεισ]
Another alternative, that of scorn of God‘s kindness Καταπρονεω — Kataphroneō is old verb to think down on (κατα προνεω — kataτου πλουτου — phroneō) as in Matthew 6:24; 1 Corinthians 11:22. This upstart Jew actually thinks down on God. And then “the riches” (εις μετανοιαν σε αγει — tou ploutou) of all that comes from God. [source]
Leadeth thee to repentance [το χρηστον]
The very kindness (αγει — to chrēston the kindly quality) of God is trying to lead (conative present μετανοιαν — 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. [source]
Despisest thou [καταφρονεῖς]
The indicative mood unites a declaration with the question: “Do you despise? Aye, you do.” [source]
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; Philemon 4:19; Colossians 1:27. [source]
Goodness [χρηστότητος]
See on easy, Matthew 11:30. [source]
Forbearance and long-suffering [ἀνοχῆς καὶ μακροθυμίας]
Ἁνοχή forbearancestrictly 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-sufferingsee 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. [source]
Not knowing [ἀγνοῶν]
In that thou dost not know. This very ignorance is contempt. [source]
Leadeth [ἄγει]
The continuous present: is leading all the while thou art despising. [source]
Repentance [μετάνοιαν]
See on Matthew 3:2; see on Matthew 21:29. [source]

Reverse Greek Commentary Search for Romans 2:4

Matthew 11:30 Easy [χρηστὸς]
Not a satisfactory rendering. Christ's yoke is not easy in the ordinary sense of that word. The word means originally, good, serviceable. The kindred noun, χρηστότης , occurring only in Paul's writings, is rendered kindness in 2 Corinthians 6:6; Titus 3:4; Galatians 5:22; Ephesians 2:7 (Rev.), and goodness, Romans 2:4 (Rev.). At Luke 5:39, it is used of old wine, where the true reading, instead of better, is good ( χρηστός )mellowed with age. Plato (“Republic,” 424) applies the word to education. “Good nurture and education ( τροφὴ γὰρ καὶ παίδευσις χρηστὴ ) implant good ( ἀγαθὰς ) constitutions; and these good ( χρησταὶ ) constitutions improve more and more;” thus evidently using χρηστός and ἀγαθός as synonymous. The three meanings combine in the word, though it is impossible to find an English word which combines them all. Christ's yoke is wholesome, serviceable, kindly. “Christ's yoke is like feathers to a bird; not loads, but helps to motion” (Jeremy Taylor). [source]
Romans 3:25 Through the forbearance of God [ἐν τῇ ἀνοχῇ τοῦ Θεοῦ]
Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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[source]

Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Hebrews 10:19-2164; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 50:8-14,; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Colossians 1:20-22 Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 65:3 Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Ezekiel 43:14,; Hebrews 9:14; 1711651809_2; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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[source]

Romans 10:3 Being ignorant of God‘s righteousness [αγνοουντες την του τεου δικαιοσυνην]
A blunt thing to say, but true as Paul has shown in 2:1-3:20. They did not understand the God-kind of righteousness by faith (Romans 1:17). They misconceived it (Romans 2:4). [source]
Romans 3:25 A propitiation [ιλαστηριον]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον — Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι — dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Romans 3:25 Done aforetime [προγεγονοτων]
Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Romans 3:25 Forbearance [ανοχηι]
Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Romans 3:25 To show his righteousness [εις ενδειχιν της δικαιοσυνης αυτου]
See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
1 Corinthians 1:5 Ye are enriched [ἐπλουτίσθητε]
Rev. more literally, “were enriched.” Compare Colossians 3:16; and see on Romans 2:4. [source]
1 Corinthians 7:28 Thou hast not sinned [ουχ ημαρτες]
Second aorist active indicative of αμαρτανω — hamartanō to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, Grammar, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin Emphatic position of τλιπσιν — thlipsin (pressure). See note on 2 Corinthians 12:7 σκολοπς τηι σαρκι — skolops tēi sarki (thorn in the flesh). And I would spare you Possibly conative present middle indicative, I am trying to spare you like αγει — agei in Romans 2:4 and δικαιουστε — dikaiousthe in Galatians 5:4. [source]
1 Corinthians 7:28 And I would spare you [εγω δε υμων πειδομαι]
Possibly conative present middle indicative, I am trying to spare you like αγει — agei in Romans 2:4 and δικαιουστε — dikaiousthe in Galatians 5:4. [source]
2 Corinthians 12:21 Have not repented [μὴ μετανοησάντων]
The only occurrence of the verb in Paul's writings. Μετάνοια repentanceoccurs only three times: Romans 2:4; 2 Corinthians 7:9, 2 Corinthians 7:10. [source]
Galatians 5:22 Long suffering [μακροθυμία]
See on be patient, James 5:7, and comp. Romans 2:4; 2 Corinthians 6:6; Ephesians 4:2; Colossians 1:11. [source]
Ephesians 1:7 Riches []
See on glory, Ephesians 1:6, and Romans 2:4. [source]
Ephesians 1:8 According to the riches of his grace [κατα το πλουτος της χαριτος αυτου]
A thoroughly Pauline phrase, riches of kindness (Romans 2:4), riches of glory (Colossians 1:27; Ephesians 3:16; Philemon 4:19), riches of fulness of understanding (Colossians 2:7), riches of Christ (Ephesians 3:8), and in Ephesians 2:7 “the surpassing riches of grace.” [source]
Ephesians 4:32 Be ye kind to one another [γινεστε εις αλληλους χρηστοι]
Present middle imperative of γινομαι — ginomai “keep on becoming kind (χρηστος — chrēstos used of God in Romans 2:4) toward one another.” See notes on Colossians 3:12. [source]
Philippians 4:5 Your forbearance [το επιεικες υμων]
“Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (επι εικος — epiη επιεικεια — eikos) as in James 3:17; 1 Timothy 3:3. Article and neuter singular here= χρηστον — hē epieikeia (Acts 24:4; 2 Corinthians 10:1) like to ο κυριος εγγυς — chrēston in Romans 2:4. [source]
Colossians 3:16 Richly []
See on Romans 2:4, and compare Colossians 1:27. [source]
Colossians 1:27 Riches []
See on Romans 2:4. [source]
1 Timothy 1:13 Persecutor [διωκτης]
So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 I obtained mercy [ελεητην]
First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
1 Timothy 1:13 Ignorantly [αγνοων]
Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. [source]
1 Timothy 4:12 Despise [καταπρονειτω]
Imperative active third singular of καταπρονεω — kataphroneō old verb, to think down on, to despise (Romans 2:4). [source]
1 Timothy 1:13 Though I was [οντα]
Concessive participle agreeing with με — me Blasphemer (βλασπημον — blasphēmon). Old word either from βλαχ — blax (stupid) and πημη — phēmē speech, or from βλαπτω — blaptō to injure. Rare in N.T. but Paul uses βλασπημεω — blasphēmeō to blaspheme in Romans 2:24. Persecutor So far found only here. Probably made by Paul from διωκω — diōkō which he knew well enough (Acts 22:4, Acts 22:7; Acts 26:14.; Galatians 1:13, Galatians 1:23; Philemon 3:6; 2 Timothy 3:12). Injurious (υβριστην — hubristēn). Substantive, not adjective, “an insolent man.” Old word from υβριζω — hubrizō in N.T. only here and Romans 1:30. I obtained mercy First aorist passive indicative of ελεεω — eleeō old verb. See 2 Corinthians 4:1; Romans 11:30. Ignorantly (αγνοων — agnoōn). Present active participle of αγνοεω — agnoeō “not knowing.” Old verb (Romans 2:4). In a blindness of heart. In unbelief See Romans 11:20, Romans 11:25. [source]
2 Timothy 2:25 Repentance [μετανοιαν]
“Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας — eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
2 Timothy 2:25 Oppose themselves [αντιδιατιτεμενους]
Present middle (direct) participle of αντιδιατιτημι — antidiatithēmi late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T. If peradventure God may give (μη ποτε δωιη ο τεος — mē pote dōiē ho theos). Here Westcott and Hort read the late form of the second aorist active optative of διδωμι — didōmi for the usual δοιη — doiē as they do in 2 Timothy 1:18. But there it is a wish for the future and so regular, while here the optative with μη ποτε — mē pote in a sort of indirect question is used with a primary tense δει — dei (present) and parallel with an undoubted subjunctive ανανηπσωσιν — ananēpsōsin while in Luke 3:15 μη ποτε ειε — mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar, p. 989) so that we cannot go as far as Moulton does and say that we “must” read the subjunctive δωηι — dōēi here (Prolegomena, pp. 55, 193). Repentance “Change of mind” (2 Corinthians 7:10; Romans 2:4). Unto the knowledge of the truth (εις επιγνωσιν αλητειας — eis epignōsin alētheias). Paul‘s word “full knowledge” (1 Corinthians 1:9). [source]
Titus 3:4 The kindness [η χρηστοτης]
See note on Romans 2:4 for this very word used of God as here. [source]

What do the individual words in Romans 2:4 mean?

Or the riches of the kindness of Him and the forbearance patience despise you not knowing that the kindness - of God to repentance you leads
τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς μακροθυμίας καταφρονεῖς ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει

πλούτου  riches 
Parse: Noun, Genitive Masculine Singular
Root: πλοῦτος  
Sense: riches, wealth.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
χρηστότητος  kindness 
Parse: Noun, Genitive Feminine Singular
Root: χρηστότης  
Sense: moral goodness, integrity.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀνοχῆς  forbearance 
Parse: Noun, Genitive Feminine Singular
Root: ἀνοχή  
Sense: toleration, forbearance.
μακροθυμίας  patience 
Parse: Noun, Genitive Feminine Singular
Root: μακροθυμία  
Sense: patience, endurance, constancy, steadfastness, perseverance.
καταφρονεῖς  despise  you 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: καταφρονέω  
Sense: to contemn, despise, disdain, think little or nothing of.
ἀγνοῶν  not  knowing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀγνοέω  
Sense: to be ignorant, not to know.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
χρηστὸν  kindness 
Parse: Adjective, Nominative Neuter Singular
Root: χρηστός  
Sense: fit, fit for use, useful.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
μετάνοιάν  repentance 
Parse: Noun, Accusative Feminine Singular
Root: μετάνοια  
Sense: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done.
ἄγει  leads 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἄγω  
Sense: to lead, take with one.