Universalism or Exclusivism

1 Timothy 2:1-7

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 vfor kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and wdignified in every way. 3 This is good, and xit is pleasing in the sight of yGod our Savior, 4 who desires zall people to be saved and ato come to bthe knowledge of the truth. 5 For cthere is one God, and there is one mediator between God and men, the manmen and man render the same Greek word that is translated people in verses 1 and 4">1 Christ Jesus, 6 dwho gave himself as a ransom for all, which is ethe testimony given fat the proper time. 7 gFor this I was appointed a preacher and an apostle (hI am telling the truth, I am not lying), ia teacher of the Gentiles in faith and truth.

Something I read from my ESV study bible in a footnote:

"1 Tim. 2:4 Evangelistic prayer for all people is rooted in the fact that God desires all people to be saved. It appears that Paul is countering an exclusivist tendency in the false teachers or at least their downplaying of the importance of evangelizing the Gentiles (along with their emphasis on the Jewish law). This statement figures prominently in theological disagreements over the extent of the atonement. It cannot be read as suggesting that everyone will be saved (universalism) because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10; cf. Matt. 25:30, 41, 46; Rev. 14:9–11). Does that mean God desires something (all people being saved) that he cannot fulfill? Both Arminian and Calvinist theologians respond that God “desires” something more than universal salvation. Arminians hold that God's greater desire is to preserve genuine human freedom (which is necessary for genuine love) and therefore he must allow that some may choose to reject his offer of salvation. Calvinists hold that God's greater desire is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of his mercy and not upon human choice (Rom. 9:15–18). However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of the gospel to every single human being; “desires” shows that this offer is a bona fide expression of God's good will. Come to the knowledge of the truth highlights the cognitive aspect of conversion, i.e., individuals must come to understand key truths in order to be converted. “The truth” occurs often in the Pastorals as a synonym for the gospel (cf. 1 Tim. 3:15; 4:3; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14)."

Question:

If God desires all to be saved, and salvation is "offered" to all but not given to all, does that mean that not everyone can be saved? What is my own position? Somehow I feel that our God is a God of religious freedom, but does that mean that election does not hold? What is God's desire in establishing the Kingdom of God here? If it is to extend His Kingdom, then surely the gospel should be more geared towards the Armininan's stand? Isn't "preserving genuine human freedom (which is necessary for genuine love)" part and parcel of restoration and social reconciliation? Then again, reconciliation again has many tiers. We have political, cultural, economic, and what most presbyterians would say- theological reconciliation- ie a reconciliation centered on bringing Man back to God. Because the bible do illustrate these different forms of reconciliation, our gospel (I feel), in the same way, should be integrated. It shouldn't be a cut-off rule, going against one or another. Though, to a large extent, the theological reconciliation would probably be the most important one. That's me, being conservative at heart.