Explanation of 1 Peter 2:8 - "...what they were destined for"

First Peter 2:8 says that unbelivers "stumble because they disobey the message—which is also what they were destined for.” Do unbelievers have no choice but to reject the gospel? Below is a summary of Wayne Grudem's answer to this question in his commentary on 1 Peter:

This text leaves open the possibility of repentance and saving faith in Christ for the unbelievers it talks about. The three key verbs are all in the present tense and may be rather literally rendered, “But for those who are presently not believing…who are presently stumbling because they are presently disobeying the word, unto which also they were destined.” This does not of course imply that they will come to saving faith, but it does stop short of saying that their eternal condemnation is already ordained. It rather affirms that their present rebellion and disobedience has been ordained by God, and does not indicate whether it will continue throughout life or not. Indeed it could not indicate this, for Peter explicitly affirms the hope that many of these same unbelievers will come to faith (2:12; 3:1, 15; 2 Peter 3:9).

It does not seem possible to escape the conclusion that what the text does affirm (the “destining” of present disobedience of unbelievers) implies also that all disobedience which tragically does persist to the end of life (and thus into eternity) has been “destined” by God.

We may object that this does not seem to us morally right for God, even though it seems to be the inescapable meaning of the text before us. To this objection the only answer that Scripture gives is not to answer all our questions regarding “how” or “why,” but only to indicate that ultimately even the condemnation of unbelievers will result in greater glory to God, in the praise of His justice, and power, and mercy to those to whom He shows mercy (Romans 9:14-25). Thus God can ordain something that is in itself displeasing to Him because He knows that finally it will accomplish a greater good (the death of Christ is the ultimate example of this). When we cannot fully understand how this can be, it is for us simply to be silent before our Creator and wait for fuller understanding in eternity (Romans 9:19-20; Job 38:1-42:6).

We must note that while Scripture is willing to affirm God’s ultimate “destining” of wrongful actions, the blame for these actions is always given to the moral creatures (men and angels) who willingly choose to do wrong; the blame is never given to God (cf. Job 1:22). If we ask how God can “destine” that something happen through the willful choice of His creatures, yet Himself remain free from blame (and not be the “author” of sin in the sense of actually doing wrong Himself), then we approach Paul’s questions in Romans 9:19, “Why does God still blame us? For who resists his will?” Yet here Scripture gives us no answer except to say, “But who are you, O man, to talk back to God?” (Romans 9:20).

Therefore, if our understanding of the text ever leads us to begin to blame God rather than ourselves for evil (something Scripture never does), then we may be sure that our understanding of the text is contrary to its original intent.

Election of some to eternal life and the passing over of others is never viewed in the same way in Scripture. Election to salvation is viewed as a cause for rejoicing and praise to God, who is worthy of praise and receives all the credit for our salvation (1 Peter 1:1-3; Ephesians 1:3-6). God is viewed as actively choosing us for salvation, and doing so with delight. But the passing over of those who are not chosen, and justly leaving them in their rebellion) is viewed as something which brings God sorrow, not delight (Ezekiel 33:11; Romans 9:1-2), and in which the blame is always put on the men or angels who rebel, not on God.--Wayne Grudem, 1 Peter, Tyndale New Testament Commentaries, pp. 108-110