It’s not uncommon for inquiring minds to ask: “Does God want everyone to be saved?” The answer might seem obvious to many but there are passages in Scripture that can challenge what we think about God and how he operates.
The Challenge
Proverbs 16:4 says, “The Lord has made everything for its purpose, even the wicked for the day of trouble.”
Romans 9:17–18, “For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’ So then he has mercy on whomever he wills, and he hardens whomever he wills.”
Romans 9:22, “What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, [could you object?]”
1 Peter 2:8, “They stumble because they disobey the word, as they were destined to do.”
John 10:26–28, “You do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life.”
John 17:9, “I am not praying for the world but for those whom you have given me, for they are yours.”
It is clearly taught in Scripture that God has decreed the end from the beginning (Isaiah 46:9–10) and that no purpose of his can be thwarted (Job 42:2). “He does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What have you done?’” (Daniel 4:35). Part of God’s plan for the ages is the eternal salvation of his people and the eternal destruction of the wicked. Through this plan God’s glory shines forth through his justice and power in judgment, and God’s glory shines forth through his mercy and grace in salvation (Romans 9:22–23). We could say that God desires to put all his glorious attributes on display in his creation—this includes his holiness, justice, grace, love, power, and wisdom. As Calvin said, God’s creation is the theater of God’s glory. No where is this more stunningly shown than in God’s judgment and salvation of sinners.
With this backdrop of God’s sovereign rule over every aspect of his creation, the question “Does God want everyone to be saved?” increases in complexity. If God desires to display his glory in judgment, then does he desire some to perish in their sin? If God desires all to be saved, does he make a decree that his desires will not come to pass? Does the sovereign God who can do all things thwart his own desires? [1]
The Point
Rather than raising more questions, allow me to get to the point. Here is how I would state the answer to the question “Does God want everyone to be saved?”:
God, in his perfect plan and according to his good pleasure, has chosen to glorify himself through graciously saving many sinners through Christ and justly condemning other sinners to suffer the penalty for their sin.
God is glorified in salvation and God is glorified in judgment (Psalm 96 speaks of both). All people deserve judgment. God, according to his mercy and grace, chooses to rescue some in Christ. In either case, his holiness, justice, power, love, and mercy will be put on display for him to receive all glory and honor.
The Text (2 Peter 3:9)
Yes, but what about passages that clearly say that God desires everyone to be saved? Two are popularly used in this regard: 2 Peter 3:9 and 1 Timothy 2:4.
Second Peter 3:9 says, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” This seems clear and relevant to the question at hand. Let us consider together the context so that we understand this verse properly.
First, let me first quote the entire passage in its context:
“1This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, 2that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, 3knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. 4They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ 5For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, 6and that by means of these the world that then existed was deluged with water and perished. 7But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.
8But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. 10But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.
11Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! 13But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.”
2 Peter 3:1–13
A few observations are in order:
1. Look at who Peter is addressing. “I am writing to you, beloved” (v. 1). When he says “you” he is referring to believers to which he is writing (see also 2 Peter 1:1). I’ve highlighted this group in bold.
2. Look at the “they” Peter is warning of. These are the scoffers who believe the Lord will not return. I’ve highlighted references to these “scoffers” with an underline.
3. Notice how the context is about Christ’s return in both judgment and the ushering in of the new heavens and earth. God’s patience (in verse 8) is a reference to the delay in his return. The “scoffers” believe that Jesus will never come back in judgment. But Jesus is delaying for a reason. He delays his return, “not wishing that any should perish, but that all should reach repentance.”
4. Notice how the text says in verse 9, “The Lord…is patient toward you.” The Lord is patiently waiting to return for “you”—the beloved—before his return.
Is he waiting for the scoffers to repent before he returns? Is he waiting for the entire world to repent before he returns? Since we have so many non-Christians alive today, is that preventing Jesus from coming back? Is he waiting until everyone alive is a Christian before he returns?
The text is clear that he is waiting for his beloved. In other words you could render it this way: Christ’s return is delayed since he is “not wishing that any [of you] should perish, but that all [of you] should reach repentance.“
Consider the implications of this verse. If Christ returned before Peter wrote this letter, then some of those reading that letter would have missed out on the blessed hope. In fact, heroes of the faith like Athanasius, Augustine, Calvin, Whitefield, Spurgeon, and Edwards would also not be redeemed by Christ! But Christ delayed his return purposefully to see these—any many other of his beloved—come to repentance. Christ will not come again until the full number of his beloved is born and come to repentance and saving faith.
The Parallel
A parallel text to consider is Revelation 6:9–11. It says, “When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. They cried out with a loud voice, ‘O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?’ Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.”
Notice the similarity in theme and language. Jesus isn’t returning to avenge the blood of the martyrs “until the number of their fellow servants…should be complete.” That is, Jesus is waiting until the full number of martyrs have died for the sake of his name before he comes to avenge their deaths.
Similarly in 2 Peter 3, Jesus is patiently waiting for all his beloved to come to faith in him. If he returned in the first century, then believers like you and I wouldn’t be part of the heavenly city. Don’t be dismayed by scoffers. He’s waiting for all his people to come to him and then he will return.
The Conclusion
While it is a common sentiment, the way this verse is typically proof-texted to express God’s desire to save everyone—but failing to accomplish his desire—is not consistent with the plan and purposes of God nor this text in its proper context. If God “not wishing that any should perish” is a reference to his desire to see everyone saved, then his purposes are regularly thwarted (contra Job 42:2). To understand the text this way leaves most concluding that human freedom trumps God’s purposes for the world. However, it is best to see that God’s plans are not thwarted and he accomplishes all his holy will—including the salvation of a multitude that no one can number which he foreknew before the foundation of the world (Ephesians 1:4; Romans 8:29–30; 2 Thessalonians 2:13; 2 Timothy 1:9).
The Other Text: 1 Timothy 2:4
1 Timothy 2:4 says, “[God] desires all people to be saved and to come to the knowledge of the truth.” Again, this text is often cited as proof to the contrary of what I’ve argued above. But let us consider this verse in context.
“1First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3This is good, and it is pleasing in the sight of God our Savior, 4who desires all people to be saved and to come to the knowledge of the truth. 5For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6who gave himself as a ransom for all, which is the testimony given at the proper time. 7For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.”
1 Timothy 2:1–7
Observe:
1. Notice the context is Paul asking the church to pray. That’s the command that overarches this passage.
2. Notice how he gets specific by calling the church to pray for kings and other rulers so that the church might live in peace (v. 2).
3. Notice how Paul refers to “all people” in verse 1, “all people” in verse 4, and “ransom for all” in verse 6. What does he mean by “all people”? Does he mean every single person on the planet?
Let’s consider some other verses before we return to 1 Timothy 2.
John 3:26 says, “And they came to John and said to him, ‘Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.’”
Was every single person going to be baptized?
Romans 5:18 says, “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.”
Does this verse teach universalism? Does every single person receive justification and life?
2 Corinthians 3:2, “You yourselves are our letter of recommendation, written on our hearts, to be known and read by all.”
Did he expect every single person living to read this “letter”?
It is important that we don’t jump to conclusions too quickly. With words like “any” and “all”, we must look at the context because with words like “any” and “all” there is usually an implied qualification (as demonstrated above). We want to read our Bibles in context from a grammatical-historical viewpoint.
What I want you to see is that the context in 1 Timothy 2 necessitates that “all people” means all kinds or all types of people—theologians call this “all without distinction” as opposed to “all without exception.” That is, by all people Paul means Jews and Gentiles, masters and slaves, men and women—all kinds or classes of people. This fits well with every use of “all” in this passage.
We know this is the case in 1 Timothy 2 since he explains what he means by “all people” in verse 2 where he asks the church to pray for kings and those in authority. He affirms that Christ is the mediator of all men (v. 5), namely Jews and Gentiles—and even Gentile rulers! This would be scandalous to many Jews in the first century. Finally, we see Paul mention that he is an apostle to the Gentiles in verse 7. In context, Paul is calling upon the church to pray for all—without distinction—including Gentiles and Gentile lords.
No matter who you are, whether king or not, slave or master, there is one God for all. He gave himself as a ransom for all (v. 6). The “alls” in this context are referring to all kinds of people—we aren’t to be discriminate in our prayers—there is the same God and mediator for us as there is for kings. ” For God shows no partiality” (Romans 2:11).
Therefore, when Paul declares, “[God] desires all people to be saved and to come to the knowledge of the truth” we can say “Yes!” and “Amen!” God desires Jews, Gentiles, Scythian, slave, free, Barbarian, rich, poor, rulers, and subjects to be saved and come to the knowledge of the truth. From Scriptures already noted above, God did not desire every single person who’s ever lived to be saved, but “by [his] blood [he] ransomed people for God from every tribe and language and people and nation” (Revelation 5:9).
The Takeaway
Why is this discussion important? First, we want to be precise and accurate with God’s word and understand it as it is intended. Second, we do not want to view God as a sentimental, doting grandfather whose desires are constantly thwarted by his creatures. Rather, God accomplishes all his holy will. Third, we must understand that God’s salvation is gloriously gracious and worthy of praise and adoration AND that his judgment is gloriously just and worthy of fear and trembling.
—Tim Stephens
P.S. What about Ezekiel 18:23,32 where it says that God takes no pleasure in the death of the wicked? We should understand that God endures “with much patience vessels of wrath prepared for destruction” (Rom 9:23). He delights in saving his people not in destroying the wicked. Yet he is resolved to exercise his justice and power (Rom 9:17).
[1] Some think that this “problem” is only a problem if you believe in sovereign election—i.e., Calvinism. However, this is a “problem” for every Christian. If you believe that God knows the future with certainty—and if you are a Christian, you do—then God created the world knowing with certainty that many would perish in their sin. He could create a world free from sin—this is the arrangement in the eternal state—but he has chosen not to. The question we all must grapple with is this: Why?