Dottard lists the Scriptures that seem to contradict "And His Will Should, if not must, take place?" with respect to:
This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge (ἐπίγνωσιν) of the truth.
(1 Tim. 2:3–4, ESV)
Dottard includes the Scriptures which say:
The fact that Jesus's atonement is universal does not make salvation universal!! Many will be lost because they reject the free gift of grace offered to all people. Indeed, the Bible has many references about the final destruction of the wicked such as Ps 37:28, 92:7, 94:23, Prov 14:11, 2 Thess 2:8-10, Matt 5:29, 30, 10:28, 2 Peter 2:3, 3:6, 7, Rom 9:22, Phil 3:19, Ps 68:2.
God's will is not something we understand with simple logic:
For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
(Isa. 55:9, ESV)
Is it not God's will for us to do what is right? Then, why is "for all have sinned and fall short of the glory of God" (Rom. 3:23, ESV) true?
What we can understand about God's will is how it pertains to what we should do.
If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority.
(John 7:17, ESV)
Look carefully then how you walk, not as unwise but as wise, 16 making the best use of the time, because the days are evil. 17 Therefore do not be foolish, but understand what the will of the Lord is. 18 And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19 addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, 20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21 submitting to one another out of reverence for Christ.
(Eph. 5:15–21, ESV)
So, what is 1 Tim. 2:3–4 telling us with respect to what we should do? Note:
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, (1 Tim. 2:1, ESV)
I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; ...
(1 Tim. 2:8, ESV)
Conclusion of what 1 Tim. 2:4 means
God's invitation and call is for all people to come to Christ. Thus, we should extend this invitation to all people. It is not limited to the Jew or those with superior knowledge (γνῶσις, 1 Cor. 1:18-31). If we extend this to universalism (everyone will be saved), then this quinces motivation. If everyone will be saved, why would Christ's disciples stand up to persecution and martyrdom? Why would Paul take on the hardship of his missionary journeys?
Summary of Interpretations
Marshall, I. H., & Towner, P. H. (2004) in A critical and exegetical commentary on the Pastoral Epistles (pp. 425-427), T&T Clark International, summarized how 1 Tim. 2:4 has been interpreted.
First, why is this emphasis present? As the polemical intention of ἐπίγνωσις ἀληθείας suggests (see below), the emphasis on ‘all’ is presumably directed at the false teaching in some way. There were various types of exclusivism in the environment of early Christianity which may underlie the attitude implicitly criticized here:... The decisive factor is surely the stress on the mission of Paul to the Gentiles in v. 7, and therefore it is most likely that explanation (a) is to be accepted.
Marshall & Towner, pp. 425-426).
The second question concerns the scope of πάντας (cf. Marshall 1989). Four suggestions have been made:
(a) ‘All people without exception’. This may be understood in two ways. One possibility is what is generally called ‘universalism’, namely that God’s purpose, which he will accomplish, is to save all people regardless of their disposition towards the gospel. In the context of the PE this understanding is impossible; the importance of faith for salvation is implicit in the next statement and is expressed clearly throughout the PE (cf. also 1 Tim 1:16; 3:16; 4:10; 2 Tim 1:5). The other possibility is that the reference is to God’s desire that all people should be saved, whether or not they actually respond to his gracious offer. There can be little doubt that this is the right interpretation. Nevertheless, other possibilities have been suggested.
(b) ‘All people, except the worst sinners’. This modification of view (a) is based on the kind of qualification expressed in Rabbinic Judaism (M. Sanh. 10). But in view of 1:15 this is untenable.
(c) ‘All the elect, i.e. the people who have been predestined by God to be saved’. This interpretation assumes that the PE presuppose a doctrine of rigid predestination and reads it into the text.
(d) ‘All kinds of people, not necessarily including all individuals’. This interpretation means that vv. 3f. provide justification for praying for the government authorities in 2:2. This interpretation (like the previous one) is followed by scholars who find a doctrine of particular election underlying the NT. However, nothing in the context suggests such a limitation. Nor does this interpretation secure the desired result, since in the last analysis divisions between individuals and classes of humankind merge into one another.
Marshall & Towner, pp. 426–427.
θέλω can have the strong sense ‘to will’ and the weaker sense ‘to wish, desire’. Some scholars try to find a weak sense in contrast with βούλομαι in the sense ‘to order’. However, this contrast is not well founded....
Marshall & Towner, p. 427.
σωθῆναι, immediately preceded by the reference to σωτήρ and followed by the traditional allusion to the death of Jesus, refers to salvation from sin (1:15 note; Tit 1:3 note). The suggestion that the verb means here ‘to be preserved, protected’ can be confidently rejected....
Marshall & Towner, p. 427.