I think you are getting 2 stories mixed together.
First story:
Jesus died that "all" men would be raised from the dead. "All" men both good and bad will have the opportunity to be resurrected. You cannot be bad enough to not be resurrected. "All" men will be resurrected.
Second story:
"All" men will not be given 'eternal life'. The only men that will be given 'eternal life' are those that believe on Jesus. The end. If you really believe you will have 'eternal life' and Christ's sacrifice will remove your sins and you will be in the kingdom of God forever.
If you do not believe, the sacrifice of Jesus was in vain for you personally, and you will not have 'eternal life'.
There you go, all cleared up.
No my friend, those texts clearly speak that Jesus made an atonement for all men. The Resurrection was going to happen anyways. Eph 2:8-10 makes it clear that those who accept the gift by repenting and calling on Jesus will be saved.
Job 13:15 Easy-to-Read Version (ERV)
I will continue to trust God even if he kills me.
But I will defend myself to his face.
Daniel 12:1-4 Easy-to-Read Version (ERV)
12 “Daniel, at that time the great prince Michael will stand up. Michael is in charge of your people. There will be a time of much trouble, the worst time since nations have been on earth. But Daniel, at that time every one of your people whose name is found written in the book of life will be saved. 2 There are many who are dead and buried. Some of them will wake up and live forever, but others will wake up to shame and disgrace forever. 3 The wise people will shine as bright as the sky. Those who teach others to live right will shine like stars forever and ever.
4 “But you, Daniel, keep this message a secret. You must close the book and keep this secret until the time of the end. Many people will go here and there looking for true knowledge, and the true knowledge will increase.”
—In Extra-Canonical Apocalypses:
In the earliest part of the Ethiopic Book of Enoch (i.-xxxvi.) there is a great advance on the conceptions of Daniel, although the book is of earlier date. Ch. xxii. contains an elaborate description of Sheol, telling how it is divided into four parts, two of which receive two classes of righteous; the others, two classes of wicked. Of these, three classes are to experience a resurrection. One class of the wicked has been judged and has received its punishment. In H Maccabees the belief that all Israelites will be resurrected finds expression (comp. vi. 26, vii. 9-36, and xiv. 46). In the next Enoch apocalypse (Ethiopic Enoch, lxxxiii.-xc.), composed a few years after Daniel, it was thought that only the righteous Israelites would experience a resurrection. That was to be a bodily resurrection, and the body was to be subsequently transformed. This writer realized that the earth was not a fit place for Yhwh's permanent kingdom, and so the conception of a heavenly Jerusalem appears, of which the earthly Jerusalem city is the prototype.
Against these views some of the later psalmists uttered a protest, declaring that a resurrection was impossible (comp. Ps. lxxxviii. 10, cxv. 17). In spite of this protest, however, the idea persisted. The next Enoch apocalypse (Ethiopic Enoch, xci.-civ.) looked for a resurrection of the righteous, but as spirits only, without a body (comp. ciii. 3, 4). A later Enoch apocalypse (Ethiopic Enoch, xxxvii.-lxx.) expresses the conviction that both the righteous and the wicked will be raised (comp. li 1, 2; lxii. 15, 16), and that the spirits of the righteous will be clothed in a body of glory and light.
The author of the Slavonic Book of Enoch (Book of the Secrets of Enoch, xxii. 8-10) believed in a resurrection of spirits, without a body. He nevertheless believed in a spiritual body, for he describes the righteous as clothed in the glory of God. The authors of the Book of Jubilees and the Assumptio Mosis believed in a resurrection of the spirit only, without a body (comp. Jubilees, xxiii. 31 et al., and Assumptio Mosis, x. 9).
All these believed that the soul would sleep in Sheol till the judgment, but several Alexandrian writers about the beginning of the common era held, like Ps. xlix. and lxxiii., that the spirits of the righteous entered on a blessed immortality immediately at death. This was the view of the author of the Wisdom of Solomon (iii. 1-4; iv. 7, 10, et al.), of Philo, and of IV Maccabees. Finally, the scope of the resurrection, which in previous writers had been limited to Israel, was extended in the Apocalypse of Baruch and in II Esdras to include all mankind (comp. Baruch, xlix.-li. 4; II Esd. vii. 32-37).
Jewish Encyclopedia
Resurrection is asserted in all the Apocryphal writings of Pharisaic origin (comp. II Macc. vii. 9-36,xii. 43-44), where arguments against Sadducean Israel are prescented (Book of Jubilees, xxiii. 30; Test. Patr., Judah, 25; Zebulun, 10; Benjamin, 10; Vita Adæ et Evæ, xiii.; Sibyllines, ii. 85; Enoch, li. 1-2; Apoc. Baruch, xxx. 1-5, l.-li.: II Esd. vii. 32; Psalms of Solomon, iii. 16, xiv. 13), and in the Hellenistic writings (see Wisdom iii. 1-9, iv. 7, v. 16, vi. 20; IV Macc. ix. 8; xiii. 16; xv. 2; xvii. 5, 18; xviii. 23). Immortality of the soul takes the place of bodily resurrection. Rabbinical arguments in favor of resurrection are given in Sanh. 90b-92b, from promises made to the dead (Ex. iv. 4; Deut. xi. 9 [comp. Mark xii. 18]; Num. xviii. 28; Deut. iv. 4, xxxi. 16, xxxii. 39), and from similar expressions in which the future tense is applied to the future life (Ex. xv. 1; Deut. xxxiii. 6; Josh. viii. 30; Ps. lxxxiv. 5 [A. V. 4]; Isa. lii. 8); also in Ḥul. 142a, from promised rewards (Deut. v. 16, xxii. 17), which so frequently are not fulfilled during this life (Ber. 16b; Gen. R. xx. 26). Arguments are drawn from the grain of wheat (Sanh. 90b; comp. I. Cor. xv. 35-38), from historical parallels—the miracles of revival wrought by Elijah, Elisha, and Ezekiel (Lev. R. xxvii. 4)—and from a necessary conception of divine justice, body and soul not being in a position to be held to account for their doings in life unless, like the blind and the lame man in the parable, they are again brought together as they were before (Sifre, Deut. 106; Sanh. 91a; with reference to Ps. l. 4).
The Sadducees denied the resurrection (Josephus, "Ant." xviii. 1, § 4; idem, "B. J." ii. 8, § 14; Acts xxiii. 8; Sanh. 90b; Ab. R. N. v.). All the more emphatically did the Pharisees enunciate in the liturgy (Shemoneh 'Esreh, 2d benediction; Ber. v. 2) their belief in resurrection as one of their fundamental convictions (Sanh. x. 1; comp. Abot iv. 22; Soṭah ix. 15).
Both the Pharisees and the Essenes believed in the resurrection of the body, Josephus' philosophical construction of their belief to suit the taste of his Roman readers notwithstanding (see "B. J." ii. 8, § 11; "Ant." xviii. 1, § 5; compare these with the genuine source of Josephus, in Hippolytus' "Refutatio Hæresium," ed. Duncker Schneidewin, ix. 27, 29, where the original ἀνάστασις [= "resurrection"] casts a strange light upon Josephus' mode of handling texts). According to the Rabbis, Job and Esau denied resurrection (B. B. 16a, b). Whosoever denies resurrection will have no share in it (Sanh. 90b). The resurrection will be achieved by God, who alone holds the key to it (Ta'an. 2a; Sanh. 113a). At the same time the elect ones, among these first of all the Messiah and Elijah, but also the righteous in general, shall aid in raising the dead (Pirḳe R. El. xxxii.; Soṭah ix. 15; Shir ha-Shirim Zuṭa, vii.; Pes. 68a; comp. "Bundahis," xxx. 17).
Universal or National.
By means of the "dew of resurrection" (see Dew) the dead will be aroused from their sleep (Yer. Ber. v. 9b; Ta'an. i. 63d, with reference to Isa. xxvi. 19; Ḥag. 12b. with reference to Ps. lxviii. 10 [A. V. 9]). As to the question, Who will be raised from death? the answers given vary greatly in rabbinical literature. According to R. Simai (Sifre, Deut. 306) and R. Ḥiyya bar Abba (Gen. R. xiii. 4; comp. Lev. R. xiii. 3), resurrection awaits only the Israelites; according to R. Abbahu, only the just (Ta'an. 7a); some mention especially the martyrs (Yalḳ. ii. 431, after Tanḥuma). R. Abbahu and R. Eleazar confine resurrection to those that die in the Holy Land; others extend it to such as die outside of Palestine (Ket. 111a). According to R. Jonathan (Pirḳe R. El. xxxiv.), the resurrection will be universal, but after judgment the wicked will die a second death and forever, whereas the just will be granted life everlasting (comp. Yalḳ. ii. 428, 499). The same difference of view prevails also among the New Testament writers; at times only "the resurrection of the just" is spoken of (Luke xiv. 14, xx. 35); at other times "the resurrection of the dead" in general is mentioned (John v. 29; Acts xxiv. 15; Rev. xx. 45).
