No. Reading the verse that way implies the elect can perish, and that would contradict the perseverance of the saints.
No it would not if both verses were expounded on----which they have been.
Since Calvin's view was brought into a conversation where it did not belong, and all dissent from that view regarded as applying the perishing to the elect, I will re-quote Calvin's position and go through it with what I consider inaccurate. BTW in the dissent is not applying the perishing to the elect. It is applying the "any" to the elect.
Calvin himself did not see 2 Peter 3:9 as limited to the elect. In his
commentary on 2 Peter said this about the verse in question.....
9. But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.
This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.
Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.
But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.
But as the verb chorosai is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.
First of all Calvin is interpreting the "God is not willing" to refer to His various wills---the hidden will and the revealed will.This is what I heard when I first began studying Calvinism, mostly through contemporary writers. Until I grew in knowledge, and Scripture to be able to think through these things on my own. It is true that God has a hidden will and a revealed will but to apply that to the 2 Peter passage, I think is weak. I cop out, which is what it is usually referred to when it is used with a "free willer". It is very difficult to back up with Scripture. And you have not done so either. You merely point out that God has more than one desire and then bring Calvin into play. At least that is how you began.
Calvin: "that He defers His coming that He might invite all men to repentance." This is true in the sense of the mission given to believers of carrying the gospel to all nations. But it is not true in the sense of salvation. Only the elect will come to repentance and this God knows full well for all the elect He ordained to come to repentance before the foundation of the world.
Calvin: "But we hear the Lord in delaying shows a concern for our salvation , and that He defers the time because He has care for us." Who is the us Calvin is referring to here? Has he gone from all men to now us as the elect? It is unclear.
Calvin:"And as to the duration of the whole world, we must think the same as of every individual; for God by prolonging time for each, sustains him that he might repent, in like way he does not hasten to end the world, in order to give all time to repent." Unless my understanding of what he is saying is unclear, this completely undoes the teaching of election and predestination. Opponents could actually use that, and probably have, to say that Calvin didn't even believe in TULIP.
Calvin: "So wonderful is his love towards mankind, that he would have them all to be saved, as his own self prepared to bestow salvation on the lost, so that none may perish. But the order should be noticed that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation are pointed out." This does not address election or the elect at all, or even the passage in a direct way. If I did not know already Calvin's beliefs on the subject, he could just as easily be saying what the A'ist camp of today say the passage means. Which is that this is a passage that disproves election and predestination. It becomes their go to proof text. God wants everyone to be saved but they aren't because they didn't chose to to be saved. Of course, that "mystery" may be refuted in what Calvin may have said before or after the excerpt that was quoted for the forum.
Calvin: He does clear it up a bit in the next paragraph "For there God stretches forth his hand without a difference, but takes hold of only those, to lead them to himself, whom he has chosen before the foundation of the world."
All he says about the actual sentence is a question. "If God desires that none perish, why do so many perish?" is that it is a hidden purpose that is not brought out in the passage.
So it is Calvin who is not dealing with this perishing, not the rest of us as you have said. A much stronger defense to the argument that is brought against election through this passage is the one that has been given. God is not willing that any of the elect perish ----and millions had yet to be been born at the time of Peter's writing, and still more are yet to be born, none of the former had then come to repentance yet, and those who have yet to be born, have not yet come to repentance. Salvation (repentance) is by grace but through faith. Faith comes by hearing and hearing by the word of God. Because God is not willing for any of them to not come to repentance (perish), he delays His return until they have heard and believed and come to repentance.