CHAPTER 6

Muscular Tissue;

The Structure and Grouping of the Muscles

(Continued from p. 293.)

(3) The muscles of the nose serve in varied ways, largely either to enlarge the nostrils or the reverse. They are particularly productive of changes of expression, indicative of mental states as anger or contempt. Spiritually, in the exercise of the senses to discern good and evil, these muscles suggest the abhorrence of what is evil, the delight in what is good. There is a detection of what is evil, and a corresponding expression of loathing, that belongs to the spiritual anatomy of every child of God. Such an one will detect an evil odor in the spiritual atmosphere by which he is surrounded, and show his abhorrence of it, both by his expression and his testimony. The "dead fly" will be detected and characterized.

(4) In the muscles which have to do with the movement of the jaws in speech or in mastication, we have what serve for use rather than facial expression. And yet even these contribute also to the formation of the countenance. There are four of these muscles, the masseter, temporal, and internal and external pterygoid. Connected with different parts of the facial bones, they are united to the mandible, or lower jaw, and serve in the multiform processes of mastication and of speech. These four muscles have chiefly to do with closing the jaw and its various lateral movements. For opening the mouth these muscles must be relaxed, and the lower jaw falls. Thus the reception of food is in a certain sense passive. There are however other muscles which assist in this action. The platysma muscles from the chest, and some others connected with the hyoid bone, serve for this purpose. "Open thy mouth wide, and I will fill it" (Ps. 81:10), suggests not only the passive reception, but a voluntary welcoming of what our blessed God is so ready to give. But the food must not be merely received; it must be masticated as well, and the muscles of which we have been speaking serve for this. The spiritual meaning of this is clear, though a fulness of application awaits reverent study. It must suffice here to note that full provision is made for this. "In His law doth he meditate day and night" (Ps. 1:2). Let us see that we use these spiritual muscles in taking our daily food. This may come before us more fully when we take up the subject of food and nutrition.

(5) Of the muscles of the mouth we will mention but two. The orbicularis oris compresses the lips, or draws them together. It surrounds the entire mouth, and with the aid of others serves the many purposes of expression, speech and mastication. The buccinator expands over the cheek and serves to keep it pressed against the teeth, retaining the food where it can be properly masticated. It is also closely connected with the angles of the mouth, and gives rise to the pleasant smile. An endless variety of expression is secured through the action of these various muscles. How truly does this apply to the spiritual man, and more particularly in perfection to our blessed Lord. "Thou art fairer than the children of men; grace is poured into thy lips" (Ps. 45:2). In every word and look was the expression of His own purpose to do the Father's will. And if "His visage was so marred more than any man" (Isa. 52:14) it did but show the Man of Sorrows in a world of sin, or the outward strokes of those to whose malice He gave His cheeks-"to them that plucked off the hair" (Isa. 50:6). All was perfect in the eyes of God, and to those who see His true beauty. We may be reminded here that these and all other muscles are under the control of their appropriate nerves. It is the "inner man," even in a physical sense, which gives efficiency and expression to the various muscles. Any partial paralysis of a portion of the facial nerves causes a drooping of its corresponding muscle. The distorted mouth, the sagging lip or cheek, tell of the interruption of the power by which alone all can perform their appropriate functions, and express the beauty of true health. The testimony of the Church as a whole is a composite one, in which each individual has his place, not to be occupied by any other. When the Spirit is ungrieved or unhindered in His perfect control, there is a blended reflection of the lineaments of our holy, blessed Lord, for the Spirit ever ministers of the things of Christ(2 Cor. 3:18 with John 16:14).Thus it is said of Peter and John in their bold arraignment of the leaders for their sin in the rejection and death of our Lord:"They perceived that they were unlearned and ignorant men" -nothing but the ordinary muscles-"They marveled, and took knowledge of them that they had been with Jesus" (Acts 4:13). The Spirit was reproducing in them the testimony of their Lord. So Paul's earnest expectation and hope was that Christ might be magnified in his body (Phil. 1:20)."Christ liveth in me"(Gal. 2:20). Thus all muscular service and expression is typical of the Spirit's energizing and ministering Christ, who is thus displayed in the life in the measure in which the Spirit is unhindered.

(6) Muscles of the Neck. We have already spoken briefly of several of these-the Platysma, and those connected with the hyoid bone. These latter we have already seen are used in opening the mouth. Their prominent function is in connection with the larynx, largely affecting the essential action of swallowing. The sternocleido-mastoid is the prominent muscle of the front of the neck, arising partly from the sternum and partly from the clavicle, and being inserted in the mastoid part of the temporal bone, under the ear, and in the back of the occipital bone. It serves to bend the, neck laterally, or when the two muscles act together, bend it forward, as in bowing the head, and also serves in unusual efforts at respiration. These various muscles originate in the front part of the thorax. There are also series of muscles in the back, connected with the spine, which serve to elevate and rotate the head. Altogether the number and intricacy of these various muscles is beyond the non-professional capacity.* *Cunningham's Text-Book of Anatomy, 5th Edition, 1922, p. 447, gives a section of the neck in which fifty elements are noted, of which twenty-one are muscular.* It must suffice to point out the beautiful harmony, compactness and sufficiency of these various muscles, which by counterpoise or united action serve to keep the head erect, and to move it as need requires. Perhaps some Christian physician will elaborate this, as well as other parts of our great theme, so as to set forth the glories of Christ and of His Body, the Church.

There is something specially appealing to the worshiper of our Lord Jesus in the thought of serving as a muscle to give a view of Him in relation to His Body, the Church, which otherwise would not have been so clearly seen; to be the agent He uses to express His thought, care and affection for each member of His body, and to safeguard and guide each one in a hostile world. John dwells upon His Godhead fulness; Luke turns, as it were, the eyes of the perfect Man upon us, as He uses His shepherd staff to restore and lead; Mark shows Him bending lower in a service that reached to the very depths of suffering for us; while Matthew elevates Him in His regal dignity and authority. Paul gives Him His present place in glory, the heavenly One, "crowned with glory and honor," on the right hand of the Majesty on high, far above all principality, and power, and might, and dominion, and every name that is named-transcendent truth! -Head over all things to the Church, His Body.

The various muscles of the neck are in pairs, sometimes acting in unison, and again counteracting the extreme movement of one. How good when the Holy Spirit is unhindered in using every one to contribute, either by assistance, or by checking extreme views, in setting Him forth who is all in all.

This must also serve as suggestion for the various elements of the new man in the individual believer. Regarding the head as the source of personal control-the mind and will which must govern the whole man, how important it is that all should be well balanced, that no one-sided characteristics should mark us, as is, alas, so common. A spiritual anatomy will at least show that the fault does not lie with the provision of divine grace.

(7) We bring to a close this very imperfect study of the muscles of the head and neck, with a glance at the tongue and the muscles composing it. These originate partly from the mandible, or lower jaw, partly from the hyoid bone and soft palate. Each is attached to some part of the tongue, serving unitedly or separately to extend, depress, or retract it in a great variety of ways. It is quite significant of the spiritual meaning of these various muscles that they originate, we might say, largely back of the tongue, leaving the tip free save as controlled from behind. The tongue is thus actuated from the inner man, "Out of the abundance of the heart the mouth speaketh." "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation" (Rom. 10:10). So in the daily life of the believer, the tongue must be controlled from within. How good it is when the heart is set upon and engaged with Christ our Lord, and as a result the tongue gives expression to that which is according to Him.

The words of the Lord Jesus I What perfection of truth, what faithful witness to man of his own true condition, of the holiness of God, but of grace beyond all thought! Truly, "never man spake like this Man." How many weary heavy-laden souls have heard and accepted His invitation, "Him that cometh to Me I will in no wise cast out." All flowed from within. He might be moved with compassion, or stirred to grief or holy indignation by what He daily met with, but what moved Him to speech was ever a holy, obedient heart to His Father's will.

These muscles binding the tongue from within suggest the similar spiritual truth. The unbridled tongue (Jas. 1:26) is the opposite of this; the deceitful tongue (Jer. 9:5) is, alas, familiar; but the fruit of the Spirit is manifest in the "sound speech." "The tongue of the wise is health" (Prov. 12:18). Nor is this an indication of weakness, for a "soft tongue breaketh the bone" (Prov. 25:15). All the self-control and guidance come from a heart attuned to the grace and truth of Christ our Lord.

The tongue is also the organ of taste, and of assistance in mastication, and swallowing. This accords with what we have just been dwelling on. When the soul is feeding upon that which is good, receiving it, "tasting," and meditating, as well as assimilating that which is received, "swallowing" it, the effect will be seen on the tongue in daily speech. May we know more of the grace of this in a practical way. S. R.

(To be continued, D. V.)