CHAPTER 5
The Framework of the Body-the Skeleton
(Continued from page 387.)
The tripartite division of the skeleton may be enlarged, as we have seen, to a fourfold one, when the limbs are separated into the natural one of upper and lower. Four, as we know, is the earth number, and we may consider man as specially adapted for his earthly existence by thus being furnished with mind, the skull ; affections, the thorax; walk, the lower limbs; and capacity for work, the upper limbs.
But while thus classifying the limbs into two groups, we can also subdivide the bones of the thorax into the spine-composed of the vertebrae-and the ribs, with the sternum. This five-fold division gives us perhaps the completest view of man; it puts the stamp of human capacity and of corresponding responsibility upon him. He is thus seen as (1) a moral and intelligent being, the skull; (2) endowed with will and capacity for control, the vertebral column; (3) made for and capable of appetites and affections, the ribs and breastbone; (4) suited for contact with and locomotion over the earth, the lower limbs; (5) with capacity for self-protection and labor, the upper limbs.
Nothing further can be gathered from the seven-fold division, save perhaps the witness of the completeness and perfection of the man as head of God's creation. The two added groups, the girdle of the shoulder and that of the pelvis, are manifestly appendages of their respective limbs, and for all our purposes may be considered in those groups.
It is well however to remember that the pelvis is far more than the girdle to which the lower limbs are attached. It is more massive than either the skull or the other bones of the trunk, and its four bones form the support of the viscera. Viewed from the mechanical standpoint it is perhaps the most important part of the bodily framework.
Before taking up the five groups forming the main divisions of the body, we will look at the joints which unite all bones together. These fall into three general classes, according to the amount of movement of which they are capable:(1) Rigid joints; (2) Slightly movable; (3) Freely movable.
The rigid or immovable joints are those of the skull and facial bones, with the exception of the lower jaw. Here, while the various bones are distinct, they are in close contact with one another and held fast by fibrous tissue connecting the margins, which also by their jagged edges form a continuous surface.
The slightly movable joints are those of the vertebrae and the pelvis. The former unite the vertebrae, forming an elastic cushion between them, and permitting a moderate amount of movement in various directions, enabling the back to bend. The latter are more rigid, but permit a slight motion of enlargement in the pelvis, as may at times be needed.
Of the freely movable joints there are many kinds, all adapted to the special function of the bones which they unite. The general character of each joint depends upon the form of the bone with its cartilaginous tip at the point of contact with its neighbor. Fibrous ligaments envelop these tips, and permit free movement along the lines determined by the contour of the bony ends. Besides these ligaments the bones are held together by the various muscles and by atmospheric pressure. The inner parts of the ligaments or capsules, are lined by a delicate membrane which secretes the synovial fluid to lubricate the joint.
These joints are (1) Gliding, as in the vertebrae, which class them with the slightly movable; (2) The Hinge joint, permitting motion of one kind, as in the forearm, finger and toe joints; (3) the Ball and socket joint, which permits motion in almost any direction, as in the shoulder and thigh joints; (4) Pivot joint, as of the two upper vertebrae, the atlas and the axis, also of the upper joint of the ulna and radius in the forearm; (5) the Condyloid joint, or elliptical socket, as in the wrist joint; and (6) the Saddle joint, as of the thumb with one of the wrist bones. These various joints admit of the almost endless variety of motions of the body, each suited for the members which they unite. So manifest an evidence of design could fail to be recognized only by those who have no eye for the things of God.
These various joints give us many a thought of the various relations of the saints to each other, as well as of the connection of each spiritual faculty with the others in the individual. As in the material body, the form shows the adaptation to its fellow. Spiritual apprehension is, we may say, effected by a hinge joint. There is no provision made for looseness; definiteness of grasp of the truth is thus secured, each mental and spiritual element being formed to fit in with the next. In service, however, there is need for a greater variety of function, and here the socket of the shoulder-blade suggests stability, which however welcomes freedom of adaptation in ministry. The ball of service thus is free for movement and at the same time held in place in the socket of spiritual firmness. The entire "inner man" is thus a harmonious interlacing of faculties and powers, where each function is formed for and is dependent upon another.
It is not the place here to dwell upon the morbid affections of the soul, but we need only be reminded of the lack of true coordination we so often see in ourselves or others to recognize the necessity for this interlocking by the joints. "Unite my heart to fear Thy name," prayed the psalmist; "This one thing I do," said the apostle. On the other hand, "a double minded man is unstable in all his ways" (James 1:8). We may be sure that this instability is not due to the spiritual anatomy of the new man; every part and function is made to coordinate with that with which it is connected. Let us not try to reconstruct our spiritual being, but to see that there is both the restraint and the freedom suggested by the joint.
The covering of cartilage, the synovial membrane and fluid, all speak of the absence of friction which is the mark of spiritual health. The purpose is carried out by the readiness to perform (2 Cor. 8:11). The opposite of this spiritual lubricity is seen in the struggle of Romans 7. "O wretched man that I am," tells of one whose spiritual joints are not working in freedom. "That which I do I allow not; for what I would that do I not, but what I hate, that do I" (ver. 15). The reason is evident, he is seeking to make the new life interact with the old. The result is the misery of spiritual friction and self-discord. But when Christ is given the full place in the new born soul, how different it is-"The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death" (Rom. 8:2).
But even where delivering truth is known, what need there is to see that the Spirit be not grieved, that the delicate fluid be not lacking, and so we do with difficulty and pain what should be the simple and natural expression of "the will of God in Christ Jesus concerning us." Who has not experienced this "dryness of the joints?" Prayer is an effort, thanksgiving a form, service a drudgery. Alas, we know the cause-the Spirit has been grieved, self has been pandered to, pride and sloth have dried the joints. "Grieve not the Holy Spirit of God" (Eph. 4:25-32). It is possible for the child of God to have to say, "When I kept silence, my bones waxed old" (Ps. 32); and needful to pray as did David, "Restore unto me the joy of Thy salvation" (Ps. 51).
When we come to apply this to the Church, we easily see this interdependence of different saints. Peter and John go up to the temple to pray (Acts 3). The boldness of the one and the love of the other work together in the healing of the impotent man. How beautifully Paul and Barnabas worked together on their first journey-Paul with his grasp of truth, his vehemence of preaching, and Barnabas "the son of consolation," with his comforting words of exhortation (Acts 11:22-26). And, alas, who has not deplored the friction that prevented further happy service together (Acts 15:36, etc.). Certain saints and servants of God are made to act together-"The whole body, fitly joined together, and compacted by that which every joint supplieth" (Eph. 4:16). The first word expresses the thought, "συvαρμoλoγoύμεvov." The joints by their structure, and their mutual adaptation, and the Spirit ungrieved, work without friction. Beautifully did Euodias and Syntyche labor with Paul in the gospel (Phil 4:2,3). Notice the "synovial fluid," the fellowship expressed by the preposition συv-"yokefellow," σύvζυγε; "help with," συvλαμβάvoυ; "labored with me," συvήθλησάv μoι; "fellow-laborers," συvεργ5:No wonder the apostle desired to see this happy fellowship restored.
Friction in the assembly! Do we know anything of it? Alas, how common it is! And yet we are made for one another as well as for the Lord. Here are two brothers, adapted to work together, the one supplying the very elements needed for the full usefulness of the other-and an alienation springs up, the "synovial fluid" is lacking, friction, discord, strife intervene, and the work of God ceases, so far as they are concerned. How often is there the lack of consideration, the meekness and courtesy, the tarrying for one another, suggested in the smooth cartilage and the ligaments and the membrane that secretes the lubricating fluid.
Arthritis, the inflammation of these elements between the joints, caused by an infiltration of poison from some "focal infection," some place where the injurious poison lurks which will do all the damage-is perhaps more common spiritually than materially. The hidden source of this poison must be reached, the harmful allowance of the flesh must be judged, and then we will find the "joints" working smoothly again. Often it is useless to address ourselves to the local disturbance until the root of infection is judged in the presence of the God of grace. Therefore merely to denounce strife, or to seek to adjust quarrels is not what is needed, but the holy, healing ministry of the truth in love. Thus the proper secretions will soon be restored and all work smoothly and harmoniously together in "the unity of the Spirit" (Eph. 4:1-3). S. R.
(To be continued, D. V.)