(Continued from page 142).
CHAPTER 3 The Living Tissues forming the Body
We have hitherto been occupied with the simple and complex elements forming the body, but must turn now to the various characters in which these elements appear. In one sense nothing seems more heterogeneous than the disjecta membra of the body. What have the hair, teeth, muscles, blood, bones, in common? What link unites the kidneys, heart, lungs and liver?
As we have already seen, all these varied forms are composed of comparatively few basic elements-their constituents can be separated, and seem to be identical. The multitudinous forms in which they appear are but the result of the various positions in which these elements occur, and of differing vital processes which give them their special interrelation and functions.
This is especially evident when we come to speak of the underlying unity beneath all organism, as seen in the elemental cell which is the unit of all bodily form and of that mysterious, untraceable life to which it owes its existence and perpetuation.
We have already had occasion to remark upon the unity underlying all nature; and this could hardly be otherwise when we consider that it is all the creation of one Divine Mind. Since God is one, He has set the stamp of that self-consistent unity upon all that He has made. We need not be surprised therefore to find that all vital existence in the material world has as its beginning the single cell. The earliest or most elementary animal is the unicellular Amoeba, and all animal existence, no matter how complex its later organism, and how immense its proportions, begins as a minute, single cell. The whale as well as the tiniest insect thus starts out in life as a single cell. And this applies to the body of man as well. Very much has been made of this undisputed fact in support of the theory of evolution, into which we do not propose to go fully. It will suffice to call attention to the fact that the single cell of each animal is as distinctive and characteristic in its nature as the full-grown animal. The cell of a whale can never by any possibility develop into the body of an insect, or vice versa, still less into manhood. "After its kind" remains irrevocably true.
Similarly the argument that because the human and other bodies exhibit in the various stages of their prenatal growth features similar to the various stages of animal life, in what is called the ascending scale of life-is futile. For permanency does not mark these resemblances. The similarity of the organs of the ear and throat to the gills of a fish ceases as the embryo passes on in its growth. Mr. Henry Drummond in his "Ascent of Man," dwells upon this similarity, as do many others. But is it not more in accord with the facts, and with the great truth of the unity of design in all creation, to see in all this but the "footprints of the Creator," who thus puts His mark upon all His works?
Man, then, each human being, begins his bodily existence as a single cell, but it is a human cell, as much then as when he has attained his growth "unto a perfect man." How utterly unlike the end is the beginning, and yet how indissolubly associated with it. And so in the spiritual sphere, who could tell the marvelous outcome of the beginnings of divine life? The moment of quickening, of the impregnation of the soul with the "incorruptible seed of the word of God that liveth and abideth forever," a new spiritual life has begun, a child of God is launched into its existence of life and love and service, of enjoyment of communion, which is not consummated until it shall be "conformed to the image of His Son" in eternal glory!
Well may we pause, and reverently meditate upon this work of God. Doubtless if the holiness and solemnity of the theme are realized, we will find many instructive analogies between the inception of the life of physical man and the spiritual. "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:5, 6).
We have said that each human individual begins life as a single cell. That cell existed in a previous condition in which it could never have become an individual. It must eventually have been "cast out," forever failing to answer to the possibilities of manhood. There was necessary the reception of another principle before the single cell could start upon its wondrous growth into manhood.
So in the spiritual life, how many souls pass on into eternity never having been begotten of the Word and Spirit. "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures" (Jas. 1:18). Without this new life, all the possibilities of becoming children of God are valueless-every faculty of spirit, soul and body is there, but there is no life toward God. One may have the greatest advantages of physical, intellectual, and even moral endowment; he may be the child of a long line of really spiritual ancestors, and yet pass into a hopeless, Christless eternity. Nabal was of the house of godly Caleb (1 Sam. 25:3). David, the man after God's own heart, was the father of the worthless and profane Amnon, the godless Absalom (2 Sam., chs. 13, 14). "That which is born of the flesh is flesh." There must be the impregnation of the heart by the living word of the living God.
Doubtless there are special seasons when the soul of the natural man is more or less favorably disposed to the reception of the Word. Some providential occurrence has awakened him-sickness, bereavement, financial loss, a narrow escape from danger have spoken loudly to him, and he has been partly awakened and made resolutions of amendment. Or he has been under the sound of the faithful presentation of the gospel, a loving parent, a faithful teacher or friend has stirred his conscience. How solemn is the moment-
"Jesus Christ is passing by;
Sinner, lift to Him thine eye;
As the precious moments flee
Cry, Be merciful to me."
He listens, is aroused, is "almost persuaded," he may even make a profession of religion, and unite with some company of Christians.
"But the word did not profit them, not being mixed with faith" (Heb. 4:2). The word was not received into "an honest and good (sincere) heart" (Lk. 8:IS). The word has to become "the engrafted word"-μφυτov, implanted, vitally linked with the soul. To use physiological language there must be a fusion of nuclei into one.* *Martin, "The Human Body," pp. 517, 518.*
"As many as received Him, to them gave He power to become the children of God, even to them that believe on His name, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12, 13) (γεvέσθα, έγεvvήθησαv-cognate roots, both suggesting the beginning of a new, a divine life).
This then is the beginning of life, in the literal, physical sense, and in the spiritual application. We will now seek to trace that life in its growth, organization and development into the full grown man. We can give but little further definition of "life" in the abstract. God is "the living God;" of Christ it is said, "In Him was life." It is, to use a tautological phrase, the vital principle. This does not carry us further. We only know life from its source, "In Him we live and move and have our being" (Acts 17:28); "He giveth to all life and breath and all things" (ver. 25). Our further knowledge of life is gathered from its manifestations, and, in the spiritual man, from its moral character. "Whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin because he is born of God" (1 John 3:9).
We have thus, imperfectly enough, sought to learn the lesson of the beginning of life. The subject is most fascinating, and the analogies marvelously exact. Space will not permit us to dwell upon this detail; we will pass on to follow the living cell in its various stages of development.* *Those who care to follow the subject into further detail can find the physiological side given in standard works, as Kirke's Physiology; "The Human Body," by Martin; "Text Book of Anatomy and Physiology," by Kimber and Gray.*
The individual, beginning life as a single nucleated cell, does not remain in that condition, but proceeds to grow by the formation of new cells. These are not however merely added externally, but are part of the parent cell, which grows by assimilation, respiration and elimination-thus being a kind of miniature of the whole body. Nutrition is absorbed by the cell, oxygen is also absorbed, and used products are eliminated (Kimber and Gray, pp. 14,15).
This cell growth is by division, which is effected in two ways, direct and indirect. Direct division is simply by enlargement and elongation of the cell, with constriction of the nucleus, followed by the entire cell, until it is divided into two halves, thus forming two new cells. This process is however rare.
The ordinary, or indirect method is far more complex, involving changes in the structure of the nucleus and a re-arrangement of its material. The nucleus and not the entire cell is the subject of this change, which is marked by four distinct stages. In, or near, each nucleus there is a centrosome, or minute spherical body, which has an attraction for the fibrils or granules in its vicinity. The first stage is marked by the division of the centrosome into two parts, or poles, which are linked together in a kind of spindle, around which filaments from the nucleus are grouped in loops in strict numerical order, each animal having its own characteristic number. In man this number is sixteen.* These are called chromosomes. *For those familiar with the spiritual significance of numbers, this will be of interest. 16 = 4 x 4, or the square of the number of the feeble creature. If we but remembered this, it might save us from the folly of seeking to go beyond our measure (2 Cor. 10:13). Satan sought to make the woman forget this:"Ye shall be as God" (Gen. 3:5). The "number of a man" (Rev. 13:18), 666, teaches the same truth from another point of view. It is the assumption by the creature of power and authority-a straining after perfection, 7. In Genesis it is the assumption of divine nature. In either case it is an impossibility. "Cease ye from man, whose breath is in his nostrils" (Isa. 2:22).
The new man rejoices to recognize this stamp of feebleness and dependence. The very life he has from God is a life of faith, of dependence. "The life that I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me" (Gal. 2:20).*
The first stage is concluded by the chromosomes gathering around the central part of the spindle, which occupies the long axis of the nucleus. The nuclear membrane, or wall, and the nucleolus disappear.
The second stage is marked by the splitting of the chromosomes into longitudinal halves, which are gradually drawn by the contraction of the fibrils of the spindle toward the two poles of the nucleus, one half to each pole.
The third stage carries this process further until the chromosomes which were grouped about the equator or central part of the spindle, are now grouped about the two poles, forming two new centers for the "daughter nuclei."
The fourth or last stage carries the separation to completion. The fibrils of the spindle gradually disappear, the chromosomes assume the form of threads, develop a nuclear membrane, marking them off from the rest of the cell, and forming also a nucleolus. Nothing remains but the constriction about the body of the cell to be completed. The nuclei enlarge and the cell is divided into two parts, each going to its appropriate nucleus (Kirke, pp. 20, 21).
Let us seek to trace the spiritual correspondence in all this. "And beside this add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (2 Pet. 1:5-8). As is well known, a more exact translation of the earlier part of this passage is, "Supply in your faith virtue," etc. The preposition shows that it is not by accretion, addition, that this growth takes place, but that the change is effected in the faith, which thus is characterized by the virtue, or courage, which thus becomes an integral part of it; and so with each element. It is not some new and extraneous feature which is added, but the entire spiritual fiber or tissue is permeated by the elements which produce true growth.
Where this spiritual mitosis takes place normally, the whole man is characterized by it, but if there is any failure in absorption, there is a lack, and spiritual atrophy takes place. Thus John Mark showed deficiency in the soldier virtue, courage, and returned to Jerusalem (Acts 13:13 with ch. 15:37, 38). The Galatians "did run well," but there was a lack, and even their faith faded, so that the apostle had to say, "I am in doubt of you" (ch. 4:11, 20).
Most perfectly did the Lord Jesus exhibit this homogeneity of character. He grew, but not by the addition of elements which did not exist before, and were subsequently added. " Thou didst make me to hope upon My mother's breasts" (Ps. 22:9). "I was cast upon Thee from the womb; Thou art My God from My mother's belly" (ver. 10). "And the Child grew, and waxed strong in spirit, filled with wisdom:and the grace of God was upon Him." "And Jesus increased in wisdom and stature, and in favor with God and man" (Lk. 2:40, 52). Our blessed Lord's nature did not change, although perfectly adapted to each stage of His earthly life from the manger to the cross. The elements of faith, hope, love, obedience, in perfect holiness, were always present; but there was nothing precocious in His childhood or early manhood. Every "cell" of His infancy as well as His manhood was of the nature of holiness; He was ever "that Holy Tiling" (Lk. 1:35).
We see this underlying unity pervading all Scripture, which is thus the perfect food of the new man. Of uniformity we will find little or nothing; there is endless variety and adaptability throughout. The Old Testament is filled with the Spirit of Christ, though hidden behind the veil of type and shadow, and the legal preparation needed. The New has the same elements of truth, holiness, righteousness, love and grace, shining now in all their luster in the face of Jesus Christ.
Even where there is a new revelation, which "in other ages was not made known unto the sons of men," the "mystery hid from ages and generations," it is in full accord with the principles of the entire Scripture, and we find in Old Testament types adumbrations of the "Man and the woman," the Bride of Christ.
Let us take up at random any portion of Scripture, and we find this all pervasive unity coupled with advancement in truth. "Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel," etc. (Col. 1:4, 5). The faith does not have the love merely added to it. It is inherent in the faith, a part of its nature-"Faith which worketh by love" (Gal. 5:6), Similarly the hope is an integral element of the faith and love. There is no such thing as a Christian with faith, but devoid of love or of hope.
"The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law" (Gal. 5:22, 23). All of these characteristics, though distinguishable, are so blended and tempered together that they cannot be separated. Joy is present in love, peace in joy, and so throughout the whole concatenation of grace.
This is also beautifully exhibited in the various portions of any separate epistle. Ephesians, for instance, begins with a wondrous and orderly unfolding of what we call doctrine. This shades off, in the third chapter, into the dispensational aspect of the doctrine, which in the fourth passes into church truth, and gradually becomes most intensely practical as to the walk, and the fulfilment of the responsibilities of our earthly relationships in the rest of the epistle. But there is no clear cut cleavage between the doctrine and the practice. In the latter we recognize the same elements of "the new man" as we found in the former. In Romans the salutations of the 16th chapter are the outgrowth of the relationship to God established in the 3rd and 5th chapters. And so it is throughout the whole word of God.
But it may be said are we not over-emphasizing this homogeneity, both of Scripture and of the man in Christ? Is there a dull uniformity, an absolute identity extending throughout both? We answer:No more than there is in the various cells which compose the marvelous varieties of tissues in the body. In either case we must first recognize the essential unity of all the forms in which they are manifested, and then we will be ready to distinguish them into classes and groups, and, indeed, individually as well. This will occupy us shortly; at present we simply refer to it. It is as true of the body of man with its endless elements as of his soul with its various characteristics.
"As diverse as the waves, as united as the sea."' We must first, however, look a little more closely at the spiritual significance of cell growth and development. S. R.
(To be continued.)