Isaiah 2:2 Bible Knowledge commentary:
2:1-2a. The message recorded in these verses is what Isaiah... saw concerning Judah and Jerusalem (cf. 1:1). The prophets in Israel had at one time been called “seers” because of their divinely given power to “see” or foretell what would happen (1 Sam. 9:9). Here Isaiah was foretelling the future of Jerusalem and Judah. In the prophecies of restoration which are prominent in Isaiah’s book, he was not specific as to the exact time when they would be fulfilled (perhaps he did not know; cf. 1 Peter 1:10-11). Here he simply said in the last days. Other Bible passages make it clear that these predictions will be fulfilled in the Millennium, Christ’s 1,000-year reign on the earth.Because of God’s covenant promises to Abraham, Moses, and David, Isaiah knew that Israel will again be in the land and will again have a superior position among the nations.
The mountain of the Lord’s temple refers to the mount where the temple was built (and where the millennial temple will be built, Ezek. 40-43). Often in the Scriptures mountains denote governmental authorities (Dan. 2:35; Amos 4:1). Here God’s rule from the temple will be preeminent (chief). The theme of the prominence of the temple mount in Jerusalem is repeated often in Isaiah’s prophecies all the way to the end of the book (Isa. 11:9; 25:6-7; 27:13; 30:29; 56:7; 57:13; 65:11, 25; 66:20). Isaiah clearly wanted his readers to be aware that God will protect His covenant nation despite their spiritual insensitivity and even though they would go into captivity.
2:2b-3. When these events take place many nations will be attracted to Jerusalem (cf. 14:1; 27:13; 66:23; Zech. 8:23; 14:16) and to God’s house (the temple, Isa. 2:2a). The attraction will be the Lord’s ways... paths... Law, and Word which will be made known from that place. In fact the Lord Himself will give forth the Law (51:4). (Zion, referred to dozens of times by Isaiah, more than by any other author of Scripture, is here a synonym of Jerusalem; cf. 4:3; 40:9, 52:1; 62:1. See comments on Zech. 8:3.) In the Millennium, people everywhere will realize that God’s revelation is foundational to their lives. They will want to know it (He will teach us) and to live according to it (walk in it).
2:1-2a. The message recorded in these verses is what Isaiah... saw concerning Judah and Jerusalem (cf. 1:1). The prophets in Israel had at one time been called “seers” because of their divinely given power to “see” or foretell what would happen (1 Sam. 9:9). Here Isaiah was foretelling the future of Jerusalem and Judah. In the prophecies of restoration which are prominent in Isaiah’s book, he was not specific as to the exact time when they would be fulfilled (perhaps he did not know; cf. 1 Peter 1:10-11). Here he simply said in the last days. Other Bible passages make it clear that these predictions will be fulfilled in the Millennium, Christ’s 1,000-year reign on the earth.Because of God’s covenant promises to Abraham, Moses, and David, Isaiah knew that Israel will again be in the land and will again have a superior position among the nations.
The mountain of the Lord’s temple refers to the mount where the temple was built (and where the millennial temple will be built, Ezek. 40-43). Often in the Scriptures mountains denote governmental authorities (Dan. 2:35; Amos 4:1). Here God’s rule from the temple will be preeminent (chief). The theme of the prominence of the temple mount in Jerusalem is repeated often in Isaiah’s prophecies all the way to the end of the book (Isa. 11:9; 25:6-7; 27:13; 30:29; 56:7; 57:13; 65:11, 25; 66:20). Isaiah clearly wanted his readers to be aware that God will protect His covenant nation despite their spiritual insensitivity and even though they would go into captivity.
2:2b-3. When these events take place many nations will be attracted to Jerusalem (cf. 14:1; 27:13; 66:23; Zech. 8:23; 14:16) and to God’s house (the temple, Isa. 2:2a). The attraction will be the Lord’s ways... paths... Law, and Word which will be made known from that place. In fact the Lord Himself will give forth the Law (51:4). (Zion, referred to dozens of times by Isaiah, more than by any other author of Scripture, is here a synonym of Jerusalem; cf. 4:3; 40:9, 52:1; 62:1. See comments on Zech. 8:3.) In the Millennium, people everywhere will realize that God’s revelation is foundational to their lives. They will want to know it (He will teach us) and to live according to it (walk in it).
Edited By: John F. Walvoord, Roy B. Zuck
By: Edited by John F. Walvoord & Roy B. Zuck
David C. Cook / 1989 / Hardcover
Product Description
Edited by John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary features insightful exposition and commentary on the entire Bible from members of the distinguished Dallas Theological Seminary faculty. For commentary from the historical-grammatical and premillennial perspectives, it's hard to beat this commentary, and the commitment to scriptural inerrancy is unmatched. Thoroughly conservative and Evangelical, this commentary showcases what Dallas Theological Seminary has become world famous for, and offers all students of the Bible an insightful and applicable commentary.
...............
Dispensationalism is an evangelical, futurist, Biblical interpretation that understands God to have related to human beings in different ways under different Biblical covenants in a series of "dispensations," or periods in history.
As a system, dispensationalism is expounded in the writings of John Nelson Darby (1800–1882) and the Plymouth Brethren movement,[1]:10 and propagated through works such as Cyrus Scofield's Scofield Reference Bible. The theology of dispensationalism consists of a distinctive eschatological end times perspective, as all dispensationalists hold to premillennialism and most hold to a pretribulation rapture. Dispensationalists believe that the nation of Israel is distinct from the Christian Church,[2]:322 and that God has yet to fulfill his promises to national Israel. These promises include the land promises, which in the future world to come result in a millennial kingdom and Third Temple where Christ, upon his return, will rule the world from Jerusalem[3] for a thousand years. In other areas of theology, dispensationalists hold to a wide range of beliefs within the evangelical and fundamentalist spectrum.[1]:13
With the rise of dispensationalism, some conservative Protestants came to interpret Book of Revelation not as an account of past events (with specific reference to the destruction of Jerusalem in AD 70, a position known as Preterism) but as predictions of the future.[4][5][6]
Estimates of the number of followers of Dispensationalist beliefs vary between 5 and 40 million in the United States alone.[7]
Distinction between Israel and the Church
All dispensationalists hold to a clear distinction between Israel and the Church. Israel is an ethnic nation[8] consisting of Hebrews (Israelites), beginning with Abraham and continuing in existence to the present. The church consists of all saved individuals in this present dispensation—i.e., from the "birth of the Church" in Acts until the time of the Rapture.[9] The distinction between Israel and the Church is not mutually exclusive, as there is a recognized overlap between the two.
[1]:295 The overlap consists of Jewish Christians (such as Peter and Paul - although the Apostle Paul was also a Roman citizen, by birth, he was of the tribe of Benjamin and a strong Jewish nationalist in heart (Rom 9:1-3)) who are ethnically Jewish and also have faith in Jesus Christ.
Dispensationalists also believe that toward the end of the Tribulation, Israel as a nation will turn and embrace Jesus as their messiah right before his second coming during the Great Tribulation. The spectrum of teaching on Israel and the Church may be depicted as below:[10]
Classical dispensationalists refer to the present day Church as a "parenthesis" or temporary interlude in the progress of Israel's prophesied history.[11] Progressive dispensationalism "softens" the Church/Israel distinction by seeing some Old Testament promises as expanded by the New Testament to include the Church. However, progressives never view this expansion as replacing promises to its original audience, Israel.[12]
.....
Dispensationalism has become very popular with American evangelicalism[citation needed], especially among nondenominational Bible churches, Baptists, Pentecostal, and Charismatic groups.
Protestant denomiminations that as a whole embrace covenant theology reject dispensationalism. For example, the General Assembly of the Presbyterian Church USA termed it "evil and subversive" and regards it as a heresy.[24]
https://en.wikipedia.org/wiki/Dispensationalism
okay.
that's all from me.
take care.