CHAPTER 6

Muscular Tissue; The Structure and Grouping of the Muscles

(Continued from p. 235.)

We will now pass from the brief consideration of the characteristics of the muscular tissues to seek in their grouping and special functions some of the spiritual lessons they convey. Of the general grouping according to tissue into voluntary, involuntary and cardiac, we have already spoken. What is now before us is the classification or grouping of the voluntary muscles, which are indeed what we usually mean when speaking of the muscles.

From their size and general function of overlapping the various joints in order to produce motion, we cannot limit the muscles within the exact boundaries separating the skeleton into its five main parts. And yet we shall find that they do fall in a general way into the same classification. We shall therefore use that as our guide in their grouping. (1) Those specially connected with the head and neck; (2) Those linked with the spinal column and back; (3) The muscles of the thorax; (4) The muscles of the lower limbs, and (5) Those of the upper limbs. The fact that they largely, though not exclusively, derive their names from their location shows the naturalness of this grouping.

1. muscles connected with the head and neck. The number of these is very large, there being some thirty facial muscles. We will group them under seven general heads:(1) Muscles of the skull, (2) of the eye, (3) of the nose, (4) of mastication, (5) of the mouth, (6) of the tongue, (7) of the neck.

(1) One large, broad muscle extends from the back of the head, the occiput, to the tissues of the eye-brows. It is divided into two parts connected by the tendinous formation on top of the head. The entire muscle is called from this twofold partition the occipito-frontalis muscle. We might think of the skull being without a muscular covering, which would make it entirely rigid. It is not only protected by this muscle, but this gives a mobility to the covering. This is especially noticeable in the frontal part which elevates the eyebrows and causes the transverse wrinkles in the forehead. How expressionless would the face be, were there no movement in the upper part of the countenance. These wrinkles are the marks of thought, not necessarily of care and anxiety, but rather of experience and taking a wide and distant view of things-"lifting up the eyes" might thus be suggested. On the contrary, the marks of care and of intense thought are the vertical lines, produced by two of the nasal or facial muscles, the corrugator supercilli and the pyramidalis nasi, which draw down the inner angle of the eyebrows.* *Gray's Anatomy, pp. 320, 324, The Palpebral and the Nasal Region.* Anticipating a little the significance of this facial muscle we can see in it the concentration that is occupied with a close view of what is near by, which is very necessary, but needs to be controlled, or it will lead into undue occupation with the things of earth, begetting care, suspicion and the accompanying characteristics of a one-sided view of things. "Casting all your care upon Him, for He careth for you" (1 Pet. 5:7), is the indicated remedy here. Not to have care indicates the indifference of the carnal mind; to be overwhelmed by it is the mark of lack of faith. May the Lord preserve us from both extremes. Let us take a calm and truthful look at things as they are; and then lift up our eyes to Him from whom alone our help cometh (Ps. 121:1,2).

(2) Following our grouping, we must speak a little in detail of the muscles of the eye, of which there are eight. These are in pairs, moving the eye in opposite directions; the superior and inferior rectus turning the eyeball upward and downward; internal and external serving the same purpose laterally, and an oblique pair turning the eye upward or downward and outward. In addition to these muscles which give such variety of motion, we have the muscle which opens the eye, by lifting the upper lid, the levator palpebrae superioris, and the ring-like muscles which serves in one of its two parts to close the eye forcibly, and in the other to carry on the constant automatic action of winking the eye and keeping its surface moist from the lacrimal sac, with the aid of other minute muscles.

Here we have a variety of detail that is largely self-explanatory. Considering the eye as the organ of faith-seen in the uplifted serpent and its divine explanation, Num. 21:7-9; John 3:14-16-we are reminded of many things. It has often been said that we are not to consider the strength of our faith or its inward character, but its direction. Has it the proper Object? Thus the sinner is not to look at man or his feelings, or his circumstances, but at Christ alone, lifted up on the cross. How blessedly adjusted are the faculties of faith which turns from the right or left to behold Him who said, "Look unto me and be saved, all ye ends of the earth" (Isa. 45:22). The Hebrew verb here translated "look" is panah, primarily, to turn, which accords beautifully with the significance of these various muscles at which we are looking. In Numbers 21:9 there is a different word, from the Hebrew root nabat, meaning "to cause to look intently." This is connected with the state of the heart, Lot's wife looked (nabat), with her heart in Sodom (Gen. 19 :26). Very blessed is the word, "Look (nabat), ye blind, that ye may see," or "behold" (Isa. 42:18). "With the heart man believeth unto righteousness" (Rom. 10:9,10). Thus we have both the inward and the outward condition of faith provided for. Passing from the first look of faith which saves, we find abundant illustrations of its use in our daily life. "We walk by faith" (2 Cor. 5:7). How necessary is the proper direction, which these various muscles indicate. "Let thine eyes look (nabat) right on, and thine eyelids straight before thee" (Prov. 4:25). "Looking unto Jesus, the author and finisher of faith" (Heb. 12:2). The Greek word here, φoράω, suggests the "looking away from," having the eye of faith steadfastly fixed upon the Lord alone. How necessary then are these elements in our faith which will keep us looking steadfastly unto the one sole Object of faith. Thus these muscles remind us how we need to have our faith called back from any other object to Himself alone. Well do we need to pray, "Turn away mine eyes from beholding vanity, and quicken Thou me in thy way" (Ps. 119:37).

Similarly, the orbicularis palpebrarum, the muscle enabling us to close the eye forcibly, reminds in a twofold way of man's responsibility. "Their eyes they have closed" (Matt. 13:15), shows the refusal of the light. "Men loved darkness rather than light, because their deeds were evil" (John 3:19). Darkness is man's willing choice. All creation speaks of God's "eternal power and Godhead" (Rom. 3:20); but refusing the light, they are left to their own darkness and the corrupt fruits that go with "the works of darkness" (Eph. 5:8-12). But there is the other meaning of this most important organ-to close the eyes to that which should not be seen. Alas, how often has the failure to do this wrought havoc in the soul. David's eyes (2 Sam. 11) led him into sin. Moses closed his eyes to all the glamor of Pharaoh's court, refusing it all (Heb. 11:24-26).

This grouping of the ocular muscles speaks also of our corporate functions. Both in doctrine and in our pathway we need one another. God's truth is divinely perfect, but everyone is apt to have but a partial, and, we might say, one-sided view of it. In the full apprehension of truth, we may need to have our partial views corrected by what others supply. The ignoring of this has given rise to much erroneous teaching. "All error is part truth," is a proverb which states an important point. Hence the importance of conferring together over doctrinal or other views of truth, of having the positive help given by that which each supplies. The ultimate test is, of course, the whole word of God, but we get the survey of it through that which each member of the Body contributes. S. R.