Shared conversation · June 10, 2026
How am I supposed to understand the words “all” and “any” in this passage? “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.” - 2 Peter 3:9 ESV
You should understand the "all" and "any" in this passage as referring to the breadth of God's patience toward His elect, rather than a universal declaration that every single person without exception will be saved.
In interpreting these words, it is helpful to look at how Reformed thinkers have historically approached this verse. William Perkins, for instance, suggests two ways to read this "generality." First, "all" may refer specifically to "all who believe"—meaning the promise is applied to those who are united to Christ by faith []. Second, "all" can refer to "some of all sorts," meaning that God’s saving purpose extends to people from every kindred, tongue, and nation, rather than every single individual who has ever lived [].
Others, like Thomas Manton, emphasize that this language points to the nature of God's patience toward the elect []. The delay of the Lord’s return is not due to slackness, but to a gracious, long-suffering purpose: God is effectively working through time to bring His chosen people to repentance [].
John Calvin provides a necessary distinction to keep in mind here: he explains that we must not confuse the "hidden purpose of God"—by which He has chosen the elect—with the will He makes known to us in the gospel []. In the gospel, the offer is extended broadly, and we see the heart of God toward mankind: He does not delight in destruction and is truly ready to receive all who come to Him in repentance []. Consequently, when we read of God's desire that none should perish, we are seeing His revealed heart in the gospel, which serves as a necessary call for us to repent and employ our time wisely while the door of grace remains open [].
I hope this helps you navigate the tension between the universal tone of the passage and the specific work of God in salvation as you reflect on 2 Peter 3:9.
But language like “patient” and “should reach repentance” sounds as if he’s speaking to non-believers, doesn’t it?
It is understandable why that sounds like an address to non-believers, as the language of the gospel is a wide and open invitation. When the Scripture speaks of God being patient and not wishing for any to perish, it is describing the revealed character of God and the nature of the gospel message that is preached to all people [].
Because we cannot see into the secret counsel of God to know exactly who is elect, the gospel is proclaimed universally []. When this invitation goes out, it is not a hypothetical offer; it is a genuine call for all who hear it to repent. As these sources reflect, the gospel acts as a public summons, and where it is preached, there is a true sense in which God desires the repentance of those who hear it [].
At the same time, we must hold that together with the reality that God’s patience has a specific, sovereign purpose: it is the means by which He gathers His people throughout history []. The patience of God, while experienced by all, is the very thing that ensures the salvation of those He has set apart, precisely because He is working to bring them to that repentance []. So, while the language of "any" and "all" sounds—and is—addressed to everyone, it serves as both a sincere offer of life to the hearer and a reflection of the sovereign timing by which the Lord fulfills His promises to His people [, ].
Are there other early church theologians and fathers who held to this interpretation?
The provided sources do not list specific early church theologians who held to a particular interpretation of 2 Peter 3:9.
While the provided text mentions that there has historically been a "great diversity of views among the fathers" on various passages [], it does not detail which specific fathers weighed in on this particular verse regarding "all" and "any." The documents focus primarily on the historical difficulty of using the fathers as a unified or authoritative rule for scriptural interpretation, noting that they often disagreed with one another [] and that their writings can be interpreted in ways that support opposing theological positions [].
Because the provided context does not name the specific fathers or their views on 2 Peter 3:9, I cannot offer a list of who among them may have held to a particular interpretation of this text.