2 Peter 3:9 (NKJV):
The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance.
Does the "any" in this text refer to the previous context of "those who have obtained a faith of equal standing with ours" or to mankind in general?
Peter acknowledges in his introduction of the epistle that the recipients of his letter know about the Lord. That is, he addresses them as "to those who received a faith the same as ours." However, Peter does not assume that they all therefore know the Lord. That is, he states to them in the same first chapter: "Therefore, brethren, be all the more diligent to make certain about His calling and choosing you" (2 Pet 1:10). Peter is therefore addressing those for whom in fact there is some uncertainty as to whether or not they know the Lord, since the historical pattern of "believers" going astray in the Hebrew Bible (e.g., Balaam) was through false teaching, irreverence (mocking the Word of God), sexual immorality, and/or greed: thus Peter cites the Proverb, "The dog returns to his vomit and the washed sow returns to wallow in the mire." Irrespective, the Lord is patient with all, not wishing that any perish, which would include all those people who may know much about the Lord, but yet who STILL do not know Him (as is apparent by their life of debauchery and irreverence).
Peter opens his epistle "to those who have received a faith of the same kind" as ours. The Greek words are τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν. The literal translation would be "to those who have chanced upon the faith equally valued by us." The participle λαχοῦσιν comes from the verb λαγχάνω, which means to receive by lot or divine appointment.
For example, in the Book of Acts, Peter mentioned that Judas Iscariot had "received his lot," or appointment from the Lord (λαγχάνω in Acts 1:17). Notwithstanding that Judas knew much about Jesus and His teachings, Peter states in the context in the first chapter of Acts that Judas did not know the Lord even though Judas had "received his lot," or appointment from the Lord to be one of the twelve disciples.
Accordingly, in this second epistle of Peter, Peter uses the same verb form (λαχοῦσιν participle) to indicate that his readers "have chanced upon the faith equally valued by us." Peter does not accuse anyone of unbelief, but his choice of words (as was the case with Judas Iscariot in Acts) serves to indicate that there is some uncertainty as to whether or not all his readers know the Lord.
2 Peter 1:10 (NASB)
10 Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble;
From this point forward, Peter then develops in the epistle how "believers" in the past have fallen away through false teaching, irreverence (mocking the Word of God), sexual immorality, and/or greed with specific mention of Balaam (2 Pet 2:15). He summarizes and describes these "believers" with the Proverb, "the dog returns to his vomit and the washed sow returns to wallow in the mire" (2 Pet 2:22).
In conclusion, Peter uses the participle form of the verb λαγχάνω to indicate that his readers have "chanced upon" the faith that we all value equally. That is, by divine appointment we have all received the saving message of faith. However, like Judas Iscariot, who not only received the same message of saving faith, but who also "chanced upon" (received the divine appointment) to being one of the twelve disciples, there was uncertainty. That is, Judas did not know the Lord despite knowing much about Him. Peter therefore admonishes his readers in this Second Epistle, that the Lord is patient that all be saved, which would include those "believers" who have yet to show that they know the Lord through the example of their lives.
The 'any' in this verse (2 Peter 3:9) surely is related to the 'all' in the same verse (the same 'all' that Jesus speaks of as the ultimate aim of the Cross (John 12:32) and the reason for the preaching of the Cross. It is God's great love for sinners (he died for 'all' sinners) which speaks to us from Calvary and which, in turn, is the cause of his great patience and "longsuffering to us-ward" in that the promise of his coming, as Peter points out, is premised on the same love which desires "all men to come to repentance" and be saved.
Peter is responding to the charge that Jesus is late in his return by asserting that any delay in his return is for a saving purpose rather than any kind of negligence.
NIV 2 Peter 3:15 Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him.
Specifically Jesus is giving people "space to repent"; IE: "opportunity".
He makes this absolutely personal, which is the answer to the question:
NIV 2 Peter 3:9The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone [of you] to perish, but everyone [of you] to come to repentance.
This isn't an assertion about the rest of humanity (IE: it doesn't say he doesn't want others to repent) but he is addressing these particular people.
The people he is addressing are elect Jews. We know this because, as @Joseph in another answer pointed out, Peter tells us that those to whom he is writing have obtained faith, using the interesting word, "λαχοῦσιν". Peter says that they obtained it due to the righteousness of both God and Jesus:
NIV 2 Peter 1: 1Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and [of our] Savior Jesus Christ have received [λαχοῦσιν] a faith as precious as ours:
These two facts (that his audience, like himself have received by divine choice and that this is not favoritism but rather righteousness) are the background to understand all of his following comments.
Unlike popular views of "election" he demonstrates that he has the following viewpoint which Paul wrote of here:
NIV 2 Peter 1: 9But whoever lacks these traits is nearsighted to the point of blindness, having forgotten that he has been cleansed from his past sins. 10Therefore, brothers, be all the more eager to make your calling and election sure. For if you practice these things you will never stumble, 11and you will receive a lavish reception into the eternal kingdom of our Lord and Savior Jesus Christ.…
The word "sure" in "make your calling and election sure" in this context refers to making their election "solid and enduring":
NIV 2 Peter 2: 20If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and are overcome, they are worse off at the end than they were at the beginning. 21It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. 22Of them the proverbs are true: “A dog returns to its vomit,”g and, “A sow that is washed returns to her wallowing in the mud.”
NIV 2 Peter 3:14 So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him.
So, his audience is spared the blindness on Israel but is not exempt from the conditions of the gospel which are to repent, obey, endure, forgive, etc.
So there is much for all to learn from Peter's conversation with his elect brothers that is a powerful exhortation to all men, to be grateful for the space to repent and to not trifle with it.
NIV Matthew 24:42 Therefore keep watch, because you do not know the day on which your Lord will come.
NIV Mark 13:35 Therefore keep watch, because you do not know when the master of the house will return--whether in the evening, at midnight, when the rooster crows, or in the morning.
NIV Romans 13:11 And do this, understanding the occasion. The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed.
NIV 2 Peter 3: 17Therefore, dear friends, since you have been forewarned, be on your guard so that you may not be carried away by the error of the lawless and fall from your secure position. 18But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.
In this answer I want to try and show that "you" is the head word which "any" and "all" relate back to. i,e, "any of you" and "all of you".
In Interlinear Greek-Englsh N.T. Baker Books. Jay P. Green Editor puts 2 Peter 3:9 this way in his literal translation:
"The Lord is not slow [concerning] the promise, as some deem slowness, but is long-suffering toward us, not having purposed any [of us] to perish, but all [of us] to come to repentance."
"but is patient to you". ESV. Here "you" are those to whom the letter is addressed i.e. 2 Peter 1:1 "to those who have obtained a faith of equal standing with ours...".
"patient toward you". The reminder to repent in this verse may make Christians more aware of the need to repent, so that God does not have to be so patient.
"If we say we have no sin...". 1 John 1:8. "We" are Christians being saved, and being saved because they continue to be sinners and require the Lord's patience.
"but all [of you] should reach repentance". Repentance/"metanoia" meta/after; noia/thought. Afterthought. When Christians look back on a situation they may reconsider how they ought to have acted, and how they can learn from it.
"A disciple is not above his teacher". Matthew 10:24. Those who follow Jesus are always learning. Disciple/'mathetes'/ a learner.
Thus I would summarise the second part of this verse as:
The Lord is patient toward Christians, even when they repeatedly fail, not wishing that any who have obtained faith in Jesus should perish, but that all of them should repent in order to learn from their mistakes and press on to know Jesus.
Of course, unquestionably, the mankind in general.
One has not to look even in the Holy Scriptures to find the proof but just to use a simple logic: if even in a limited human understanding a man who wants all humans to be saved is a kinder and good-er than a man who wants only Christians to be saved, and this latter man good-er than a man who wants only the Christians of his denomination to be saved, then God who is not only good, but the principle of goodness in any good-est man, yes, how such a Being in whom the very Being and Goodness nay Principle-ship of all Goodness coincide not wish all mankind to be saved? The very purpose and will that He creates any man is to provide this man eternal intimate communication with Him, which is the essence of happiness for men, all men. Now, if I understand this, how much more St Peter, who is infinitely closer to Him and more intimate communicator with Him than my miserable self, understands this.
This simple logic exempts me even to search for proofs in the Holy Scripture, for example, such as 1 Tim.2:4 "God wants all to be saved and come to the knowledge of Truth", or similarly clear John 1:9 "True Light who enlightens all men", now, if He enlightens all, then of course He enlightens with a purpose to save.
Given God is not stingy, a good interpreter of His will must shun all stingy Calvinistic interpretations, for a sort of a theology one has, the same sort of a person one will become, and vice versa, a sort of a person one is, such sort of an idolatrous theology he invents in his own stingy image and likeness.
In verse 9, Peter is stating a conditional reason for the delayed coming of the Lord. Once the condition is met, He will return. In the context (verse 8), he is speaking to the Lord’s “beloved.” The Lord is being patient toward “you,” he tells them, not willing that any of them perish but that all repent. The Greek word for “willing” here is a form of boulemai, a term that normally implies a deliberative purpose. In other places, the Scriptures express God’s “desire” (thelema) for all people to be saved. Here,however, it is a matter of His purpose. Once this purpose is accomplished, the delay will end, and He will return to establish universal righteousness. The “all,” in this context is clearly His beloved because, if the reference was to all people, the condition will never be met and Christ will never return.
