We tend to gravitate there:
In the last days the mountain of Yahweh’s temple will be established as chief among the mountains; it will be raised above the hills and all nations will stream to it.
Many peoples will come and say, “Come, let us go up to the mountain of Yahweh, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths.”
The law will go out from Zion, the word of Yahweh from Jerusalem.
He will judge between the nations and will settle disputes for many peoples.
They will beat their swords into plowshares and their spears into pruning hooks.
Nation will not take up sword against nation, nor will they train for war anymore.
Come, O house of Jacob, let us walk in the light of Yahweh.
Perhaps rightly so. We discover ourselves in a world brimming over with violence, with self-interest erupting into the clash of nation-states and the clash of spouses, friends, coworkers. A future emptied of these painful altercations, where that energy is redirected to productive creativity rather than sharp-edged retorts and piercing statements (or, to switch fields, rather than to the military-technological complex)–what more could we request?
But perhaps it is more testament of our haggard, world-weary souls than to the warm-and-fuzzy character of God’s eschatological intervention. A close look at the text will begin to point us in this direction; setting the text in its broader context drives this point home with unsettling insistence.