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GESTURES.—Dr. Johnson defines ‘gesture’ as (1) ‘action or posture expressive of sentiment’; (2) ‘movement of the body.’ Adopting these definitions, we may consider the significance of the gestures recorded or implied in the Gospels.
1. Christ heals or blesses with an outward gesture.—In most of these cases the gesture is probably intended to confirm faith; a visible sign accompanies the action. Thus (a) we read of our Lord taking the sick person by the hand, as in the case of Simon’s wife’s mother (Mar_1:31 and || Mt.), Jairus’ daughter (Mar_5:41 and || Mt. Lk.), and the child with the dumb spirit (Mar_9:27). Similarly St. Peter takes by the hand the man at the gate of the temple and Tabitha (Act_3:7; Act_9:41). Dr. Swete (on Mar_9:27) suggests that this gesture was used when great exhaustion had preceded. (b) Jesus lifted up His hands to bAct_19:13less (Luk_24:50). (c) Jesus stretched forth His hand to heal, and touched or laid hands on the sick, as in the case of the leper in Mar_1:41 (and || Mt. Lk.). In Act_4:30 the Apostles speak of God the Father stretching forth His hand to heal. Other instances of Jesus’ touching the patients, doubtless, as a rule, to confirm their faith, are: the blind men in Mat_9:29; Mat_20:34 (the parallels to the latter in Mk.-Lk. mention no touching), the bier on which the widow’s son at Nain lay (Luk_7:14), the woman with the spirit of infirmity (Luk_13:13), perhaps the dropsical man (Luk_14:4, see Plummer, in loc.), Malchus (Luk_22:51, the only account of this healing). Further, St. Luke speaks of a large number of sick folk brought to our Lord at sunset, when He ‘laid his hands on every one of them and healed them’ (Luk_4:40, not || Mt. Mk.). The healings by anointing would also involve a touch, as by the Twelve (Mar_6:13), or in the case of the blind man anointed with clay (Joh_9:6); cf. Jam_5:14 for the custom in the Apostolic Church. Similarly we read of the sick touching Jesus,—the woman with the issue oMar_5:27(Mar_5:27 and || Mt. Lk.), the sick at Gennesaret and the neighbMar_6:56(Mar_6:56 and || Mt.); and Luk_6:19 Luk_6:19) says that ‘all the multitude sought to touch Him, for power came forth from him and healed them all.’ This ‘touch’ of the Lord is recalled by the cures that are recorded to have been worked by handkerchiefs or aprons carried away from the body of St. Paul (Act_19:13), and by the shadow of St. Peter (Act_5:15, where it is implied that many tried to touch him). And inasmuch as the Apostles would follow the example of Jesus in lesser and greater things alike (cf. Act_4:13), we find that they adopted His gestures, whether for healings or for invocations of the Holy Spirit, or even in speaking. For the touching by laying on of hands, see Act_6:6; Act_8:17 f., Act_13:3, Act_19:6 and Act_9:12, Act_28:8; the last two are cases of healing, (d) Jesus laid on hands to bless, as in the case of the little children (Mar_10:16 and || Mt.). We read twice in Mk. of our Lord’s taking children in His arms (Mar_9:36; Mar_10:16 ἐíáãêáëéóÜìåíïò ), a gesture ascribed to Him in Mk. only, though a similar phrase is used of Simeon in Luk_2:28 ἐäÝîáôï áὐôὸ åἰò ôὰò ἀãêÜëáò [ áὐôïῦ ]. In another way we read of Jesus’ blessing with a gesture of the hand, as at the Last Supper ( ëáâὠí — åὐëïãÞóáò , Mar_14:23) and at the meal at Emmaus (Luk_24:30; Luk_24:35). (c) Jesus breathed on His disciples when ‘sending’ them after the Resurrection, saying, ‘Receive ye the Holy Spirit: whosesoever sins ye forgive,’ etc. (Joh_20:22 f.). Here the gesture is of a different nature; our Lord, still using an outward sign, makes it signify that which is bestowed—the gift of the Spirit ( ðíåῦìá ἅãéïí , without the article). Breath is the emblem of the Spirit, and by this gesture Jesus shows that the Holy Ghost is the ‘Spirit of Christ’ as well as of the Father (see Westcott, in loc.).
On the other hand, in some cases Jesus healed with a mere word. One cannot, indeed, always conclude that He did not use any outward gesture, such as touching, merely because an Evangelist is silent on the matter (e.g. cf. Mar_10:52 with Mat_20:34); but in some cases, at least, Jesus healed in absence. The following are examples of cases where apparently no gesture was used: the paralytic (Mar_2:10 and || Mt. Lk.), the man with the withered hand (Mar_3:5 and || Mt. Lk.), the centurion’s servant (Luk_7:10), the ten lepers (Luk_17:14), the nobleman’s son at Capernaum (Joh_4:50 ff.). We find the same difference in the healings in Acts; thus, in Act_9:34; Act_14:10 no gesture seems to have been used.
The use by our Lord of an outward gesture or sign in His ministerial acts was only in accordance with Jewish thought. We may recall Moses stretching forth his hand over the Red Sea (Exo_14:16; Exo_14:21; Exo_14:26; cf. Exo_17:11), and, by way of contrast, the stretching out of the hand in OT as an act of punishment (Exo_7:5; see other instances collected by Plummer in his note on Luk_5:13). It may be thought that this usage of Jesus in His ministry paved the way for His afterwards appointing outward signs in Baptism and the Eucharist, and for the Apostles’ employing them for other Christian rites, such as ordination.
2. Christ uses gestures to emphasize His words, or as an expression of emotion.—(a) We read of the stretching forth of the hand toward the disciples when Jesus claimed them as His mother and His brethren (Mat_12:49); cf. St. Paul’s gesture when addressing Agrippa (Act_26:1). We cannot put under this head the hand outstretched in Mat_14:31; Mat_26:23, as there it does not express emotion; but we may compare with the above gesture the hands outstretched in prayer (1Ki_8:22, Psa_28:2; Psa_134:2, 1Ti_2:8). A 4th cent. writer has interpreted our Lord’s ‘stretching forth his hands’ (cf. St. Peter, Joh_21:18) of His accepting suffering voluntarily (Testament of our Lord, i. 23). (b) We read of many gestures with the eyes. Jesus looked up to heaven at the miracle of the feeding of the five thousand (Mar_6:41 and || Mt. Lk.), in His last prayer before going to Gethsemane (Joh_17:1), at the healing of the deaf man with an impediment (Mar_7:34), and the raising of Lazarus (Joh_11:41). It is doubtless due to the first two of these passages that we find in many ancient Liturgies, from the Apostolic Constitutions onwards, this gesture ascribed to our Lord when He consecrated the Eucharist—as in the Greek St. James (in the Syriac St. James it is only implied), St. Mark both Greek and Coptic, Abyssinian (or Ethiopia), St. Basil, Roman and Ambrosian. The gesture is one of prayer, and implies that prayer accompanied the actions described (see Job_22:26; cf. the publican, Luk_18:13). Again, the references to the ‘glance’ or ‘look’ of our Lord are very frequent. In Mar_3:5 it conveys His righteous anger (|| Lk. does not mention the anger). In Mar_3:34; Mar_10:27 (and || Mt.) and Luk_6:20; Luk_20:17, it apparently emphasizes the truth taught. In Luk_22:61 it brings conviction of sin to St. Peter after his denials. In Mar_10:21 it is a mark of love; here, as so often, St. Mark alone relates the feelings of our Lord’s human soul. The glance to emphasize truth must also be understood where we expressly read of Jesus’ ‘turning’ to those whom He is addressing (Mar_8:33, Luk_7:9; Luk_9:55 etc.). On the other hand, no special significance must be attached to passages where our Lord’s ‘look’ is mentioned, but where it was merely that He might see, as Mar_5:32 (and || Mt.), Luk_19:5; Luk_21:1. Corresponding with this gesture of Jesus is the keen ‘gaze’ or ‘fastening of the eyes’ which we read of in the case of the people of Nazareth (Luk_4:20), the maidservant (Luk_22:56), St. Peter (Act_3:4; cf. Act_3:12), the Sanhedrin (Act_6:15), St. Stephen (Act_7:55), Cornelius (Act_10:4), St. Paul (Act_13:9; Act_14:9; Act_23:1)—all having ἀôåíßæåéí , one of St. Luke’s favourite words; in the case of St. Paul it is difficult to reconcile with the idea that the ‘stake in the flesh’ was ophthalmia. (c) The gesture of kneeling or prostration is mentioned only once of our Lord, in Gethsemane (Mar_14:35 and || Mt. Lk.), the first two Evangelists speaking of prostration, the third of kneeling. As standing was the usual attitude for prayer* [Note: Our Lord sat to teach, the usual custom (Mat_5:1, Mar_4:1, Luk_4:20; Luk_5:3, Joh_8:2, cf. Act_16:13).] (Mar_11:25, where see Swete’s note, Luk_18:11; Luk_18:13), we must interpret this kneeling or prostration as specially signifying deep distress, as in the early Church it signified special penitence, being forbidden by the 20th canon of Nicaea on festival occasions like Sundays and Eastertide (so Tertullian, de Cor. Mil. 3). And so it was significant of deep distress in the case of St. Stephen (Act_7:60), and probably of St. Peter when he raised Tabitha (Act_9:40); in the case of St. Paul’s farewells it would be due to the great solemnity of the occasion (Act_20:36; Act_21:5, cf. also 1Ki_8:54, Ezr_9:5, Dan_6:10, Eph_3:14). Nevertheless, the usual standing to pray would not preclude the gesture of prostration at intervals to express special devotion, as is the case to this day among all Eastern Christians. To signify reverence the gesture of kneeling or prostration is frequently practised in the Gospels. We read of many thus kneeling to Jesus—the leper (Mar_1:40 and || Mt. Lk.), demoniacs (Mar_3:11; Mar_5:6), Jairus (Mar_5:22 and || Mt. Lk.), the Syrophœnician woman (Mar_7:25 and || Mt.), the rich young man (Mar_10:17), the blind man (Joh_9:38), Mary of Bethany (Joh_11:32), the lunatic’s father (Mat_17:14, not || Mk. Lk.), Salome (Mat_20:20, not || Mk.), the Magi (Mat_2:11), St. Peter at the miraculous draught of fishes (Luk_5:8), and so the soldiers in derision (Mar_15:19 and || Mt.). The devil tempts our Lord to kneel to him (Mat_4:9 and || Lk.). The women prostrate themselves at the tomb (Luk_24:5). Cornelius attempts to do so before St. Peter (Act_10:25), St. John before the angel (Rev_19:10; Rev_22:8). (d) A gesture to emphasize speech may probably be understood in Mar_12:29 where it may be that Jesus pointed to the scribe’s phylactery, which contained the words, ‘Hear, O Israel,’ etc. (c) An isolated gesture is the stooping to write on the ground in the ‘Pericope adulterae’ (Joh_8:6; Joh_8:8), apparently signifying ‘intentional inattention.’ Westcott (in loc.) remarks that the very strangeness of the action marks the authenticity of the detail. (f) We read of gestures expressing grief. Jesus sighed at weakness of faith (Mar_7:34; Mar_8:12), and groaned (or was moved with indignation, ἐíåâñéìÞóáôï ), shuddered ( ἐôÜñáîåí ἑáõôüí ), and wept at Lazarus’ grave (Joh_11:33; Joh_11:35; Joh_11:38); He shuddered at the thought of the betrayal (Joh_13:21), and wept over Jerusalem (Luk_19:41 ff.).
To speak generally, it may be noted that the Fourth Evangelist is more chary of chronicling our Lord’s gestures than the Synoptists. He dwells rather on Jesus’ words than on the actions with which He accompanied them.
3. Various gestures by others.—To an Oriental people, gesture is almost as natural a method of expressing the meaning as speech. We find in the Gospels frequent references to such a method of communication. This is not only when no other is possible, as when dumb Zacharias makes signs (Luk_1:22) and the people make signs to him (Luk_1:62 : perhaps he was also deaf); just as in Acts, St. Peter has to make signs to procure silence in Act_12:17, and St. Paul in Act_21:40 and perhaps Act_13:16. But we find such expressive gestures as shaking off the dust (Mar_6:11 and || Mt. Lk.; this is our Lord’s command to the Twelve), to signify the dissociating of oneself from an offender. So Paul and Barnabas did at Pisidian Antioch (Act_13:51), and so Paul ‘shook out his raiment’ against the unbelieving Jews at Corinth (Act_18:6). Again, rending the garments was a common Jewish gesture of consternation or grief, often mentioned in OT (e.g. Gen_37:29; Gen_37:34, Joe_2:13); in the Gospels we find it mentioned only of Caiaphas (Mar_14:63 and || Mt.); in Acts (Mar_14:14) only of Paul and Barnabas at Lystra. Smiting the breast as a sign of grief we find in Luk_23:48 (where D [Note: Deuteronomist.] adds ôὰ ìÝôùðá ), and in Mat_11:17 ( ἐêüøáóèå ) and Luk_18:13. Wagging the head was the derisive gesture of the passers-by at the Crucifixion (Mar_15:29 and || Mt.; cf. 2Ki_19:21, Job_16:4, Lam_2:15, Sir_12:18; Sir_13:7). Pilate’s gesture of washing his hands (Mat_27:24) has furnished a proverbial saying, but it was familiar to the Jews (Deu_21:6). The kindred idea of washing the hands to express innocency (i.e. ridding oneself of evil) is found in Exo_30:19 f. and Psa_26:6; Psa_73:13, and is a great feature of the Church Orders and the great Liturgies. Lastly, we notice the kiss as the sign of love, real or feigned, as in the case of the sinful woman (Luk_7:45), of Judas (Mar_14:45 and || Mt. Lk.), and of the Ephesian elders (Act_20:37). It is true that the kiss was the ordinary way of greeting a Rabbi (see Swete on Mar_14:45), but in all these cases much more than ordinary courtesy is intended by the gesture, and probably êáôáöéëåῖí in these passages means ‘to kiss fervently,’ or (in the case of Judas) ‘ostentatiously.’ For the kiss in OT, cf. Gen_29:11; Gen_33:4; Gen_45:15, Exo_18:7, 1Sa_20:41, 2Sa_15:5; 2Sa_19:39; 2Sa_20:9, many of which passages speak of kisses of greeting like that of Judas, to which Joab’s is indeed strangely similar.
A. J. Maclean.