2 Peter 3:9 ‘The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance.‘

Does this verse support universalism?

According to Barclay (DSB):

‘Ever and again there shines in Scripture the glint of the larger hope. We are not forbidden to believe that somehow and some time the God who loves the world will bring the whole world to himself.’

But,

‘quoted by some as an argument from universalism, this verse in fact teaches the opposite. It shows that after the second coming, ushering in God’s judgment, there will be no further opportunity for repentance.’ (NBC)

Does it imply general atonement?

According to a popular interpretation, this verse teaches that God has provided a general atonement, and now patiently waits for man’s response, even delaying the Second Coming in order to give more an opportunity to repent. ‘You’, ‘anyone’ and ‘everyone’ refer to all mankind without exception.

Does it teach limited atonement?

According to the New Geneva Bible:

‘The repentance in view, for the sake of which God delays judgment, is that of God’s people rather than the world at large. God is not willing that any of his elect should perish.’ (Jn 6:39).

The word translated ‘anyone’ is in the plural form, and might best be rendered ‘certain people’. If this is the case, then this determines and limits what is meant by ‘everyone’ in the following phrase.  Then, the meaning of the verse would be: Some scoffers raised the question of the delay of the Second Coming; was it because God was being unfaithful in his promise? Peter answers that there is a group that is the object of God’s forbearance, and God is not willing that these should perish, but that they should all come to repentance. Christ will return when all God’s people have been gathered in this way.

Does it teach God’s two wills?

Schreiner poses the question:

‘How does this fit with the teaching that God has ordained and decreed that only some will be saved? Many scholars, of course, doubt that the Scripture teaches that God ordains that only some will be saved, but in my estimation the Scriptures do clearly teach such an idea (cf. John 6:37, 44–45, 65; 10:16, 26; Acts 13:48; Rom 8:29–30; 9:1–23; Eph 1:4–5, 11, etc.).’

Schreiner insists:

‘We must distinguish between two different senses in God’s will. There is a decretive will of God and a desired will of God. God desires the salvation of all in one sense, but he does not ultimately ordain that all will be saved.’

As Schreiner remarks, this approach was suggested by Calvin himself:

‘But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.’