Christian Friend vol. 19, 1892, p. 26.
I.
Luke 9: 34.
It is scarcely doubtful that the fear of the disciples is in reference to Moses and Elias entering the cloud. Grammatically it is plain; and there is nothing in the sense, we judge, against this interpretation. This is peculiar to Luke, as he unfolds in this particular what answers to the Father's house. Altogether it is a wonderful scene. Jesus transfigured; or, as it is in this gospel, "His countenance became different," and as so changed He is seen as the centre of the glory of the kingdom. Moses and Elias - the one having died, the other having been "caught up" without dying - are associated with Him in the glory; while the disciples, the saints on earth, behold the displayed glory of Christ, and of those with Him. The cloud - the Shekinah - the symbol, as ever in the past, of God's presence, His dwelling-place, so to speak, overshadowed the disciples, but Moses and Elias entered into it - at home in the presence of God. In days of old, Jehovah spake to Moses out of the cloud, now both he and Elias have the liberty and privilege of entrance into the place where God dwelt. It is there, moreover, they enjoy communion with the Father concerning His beloved Son; for it was out of the cloud the voice came, "This is my beloved Son: hear Him." This voice was for the instruction of the disciples (of the saints for ever), correcting the folly of Peter in desiring to build his three tabernacles, and so putting Moses and Elias on a level with their Lord. Thereby the absolute and supreme authority of Christ over His own, and here especially in the kingdom, is established once and for all. Into the manifold instructions, however, and applications of this scripture, we must leave the reader to enter for himself, having answered the question on verse 34. One profitable lesson may, perhaps, be indicated. It is only as we dwell in the Father's house - and this is our blessed privilege even now - that we can share in the Father's delight in His beloved Son. It is the scene, in fact, where fellowship with the Father, and with His Son Jesus Christ, is to be enjoyed.
II.
2 Corinthians 10: 5.
"Bringing into captivity every thought to the obedience of Christ" does not refer, as the context plainly shows, to the apostle's own thoughts, but rather to those of his adversaries, who were seeking at Corinth to corrupt the truth of Christianity. There were two forms of opposition with which the apostle had to contend: first, that springing from Judaizing teachers; and, secondly, that connected with philosophy - both of which were alike antagonistic to the truth. (See Col. 2.) It is to the latter, we apprehend, the apostle chiefly alludes in this scripture. His opponents, taking advantage of his absence, had sought to undermine his authority and influence, and had insinuated, among other things, that he "walked according to the flesh." (v. 2.) To this he replied by saying, "Though we walk in the flesh, we do not war after [according to] the flesh." There is the widest difference possible between walking "in" the flesh, that is, in the body (compare Galatians 2: 20), and "according to" the flesh, for this latter would mean to be governed by it. The apostle gives the reason for his distinction. "The weapons of our warfare," he says, "are not carnal [fleshly], but mighty through God to the pulling down of strongholds" - seats of the enemy's power, like Jericho of old in its typical significance. He then avows the object of his warfare, which was to cast down "imaginations," the "reasonings," as the word is, of man's corrupt mind, in short, philosophy; and every high thing that exalts itself against the knowledge of God, as man's intellect and fancied wisdom are ever doing, looking down with scarce concealed pity on those who receive the revelation God has been pleased to make in His word; and lastly, in his holy warfare, bringing into captivity every thought, from whatever quarter it may come, every activity of man's mind, to the obedience of Christ. Whether reasonings, high things, or thoughts - all alike are regarded as opposed to the knowledge of God, and hostile to Christ; and Paul, as a true soldier, sought to overcome them all, to reduce them into captivity to the authority of Christ. Not that any of these could serve Christ - that would be impossible; but his aim was to compel them by force and power, with his mighty weapons, to acknowledge the supremacy of his Lord and Master, and to place them as helpless captives at His feet.