Gestures

Hastings' Dictionary of the New Testament

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 ( Mark 1:31 and || Mt.), Jairus’ daughter ( Mark 5:41 and || Mt. Lk.), and the child with the dumb spirit ( Mark 9:27). Similarly St. Peter takes by the hand the man at the gate of the temple and Tabitha ( Acts 3:7;  Acts 9:41). Dr. Swete (on  Mark 9:27) suggests that this gesture was used when great exhaustion had preceded. ( b ) Jesus lifted up His hands to bAct_19:13less ( Luke 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  Mark 1:41 (and || Mt. Lk.). In  Acts 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  Matthew 9:29;  Matthew 20:34 (the parallels to the latter in Mk.-Lk. mention no touching), the bier on which the widow’s son at Nain lay ( Luke 7:14), the woman with the spirit of infirmity ( Luke 13:13), perhaps the dropsical man ( Luke 14:4, see Plummer, in loc. ), Malchus ( Luke 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’ ( Luke 4:40, not || Mt. Mk.). The healings by anointing would also involve a touch, as by the Twelve ( Mark 6:13), or in the case of the blind man anointed with clay ( John 9:6); cf.  James 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( Mark 5:27 and || Mt. Lk.), the sick at Gennesaret and the neighbMar_6:56( Mark 6:56 and || Mt.); and  Luke 6:19  Luke 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 ( Acts 19:13), and by the shadow of St. Peter ( Acts 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.  Acts 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  Acts 6:6;  Acts 8:17 f.,  Acts 13:3,  Acts 19:6 and  Acts 9:12,  Acts 28:8; the last two are cases of healing, ( d ) Jesus laid on hands to bless, as in the case of the little children ( Mark 10:16 and || Mt.). We read twice in Mk. of our Lord’s taking children in His arms ( Mark 9:36;  Mark 10:16 ἐναγκαλισάμενος), a gesture ascribed to Him in Mk. only, though a similar phrase is used of Simeon in  Luke 2:28 ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας [αὐτοῦ]. In another way we read of Jesus’ blessing with a gesture of the hand, as at the Last Supper (λαβὠν—εὐλογήσας,  Mark 14:23) and at the meal at Emmaus ( Luke 24:30;  Luke 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. ( John 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 (πνεῦμα ἅγιον, 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.  Mark 10:52 with  Matthew 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 ( Mark 2:10 and || Mt. Lk.), the man with the withered hand ( Mark 3:5 and || Mt. Lk.), the centurion’s servant ( Luke 7:10), the ten lepers ( Luke 17:14), the nobleman’s son at Capernaum ( John 4:50 ff.). We find the same difference in the healings in Acts; thus, in  Acts 9:34;  Acts 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 ( Exodus 14:16;  Exodus 14:21;  Exodus 14:26; cf.  Exodus 17:11), and, by way of contrast, the stretching out of the hand in OT as an act of punishment ( Exodus 7:5; see other instances collected by Plummer in his note on  Luke 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 ( Matthew 12:49); cf. St. Paul’s gesture when addressing Agrippa ( Acts 26:1). We cannot put under this head the hand outstretched in  Matthew 14:31;  Matthew 26:23, as there it does not express emotion; but we may compare with the above gesture the hands outstretched in prayer ( 1 Kings 8:22,  Psalms 28:2;  Psalms 134:2,  1 Timothy 2:8). A 4th cent. writer has interpreted our Lord’s ‘stretching forth his hands’ (cf. St. Peter,  John 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 ( Mark 6:41 and || Mt. Lk.), in His last prayer before going to Gethsemane ( John 17:1), at the healing of the deaf man with an impediment ( Mark 7:34), and the raising of Lazarus ( John 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,  Luke 18:13). Again, the references to the ‘glance’ or ‘look’ of our Lord are very frequent. In  Mark 3:5 it conveys His righteous anger (|| Lk. does not mention the anger). In  Mark 3:34;  Mark 10:27 (and || Mt.) and  Luke 6:20;  Luke 20:17, it apparently emphasizes the truth taught. In  Luke 22:61 it brings conviction of sin to St. Peter after his denials. In  Mark 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 ( Mark 8:33,  Luke 7:9;  Luke 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  Mark 5:32 (and || Mt.),  Luke 19:5;  Luke 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 ( Luke 4:20), the maidservant ( Luke 22:56), St. Peter ( Acts 3:4; cf.  Acts 3:12), the Sanhedrin ( Acts 6:15), St. Stephen ( Acts 7:55), Cornelius ( Acts 10:4), St. Paul ( Acts 13:9;  Acts 14:9;  Acts 23:1)—all having ἀτενίζειν, 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 ( Mark 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 ( Matthew 5:1,  Mark 4:1,  Luke 4:20;  Luke 5:3,  John 8:2, cf.  Acts 16:13).] ( Mark 11:25, where see Swete’s note,  Luke 18:11;  Luke 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 ( Acts 7:60), and probably of St. Peter when he raised Tabitha ( Acts 9:40); in the case of St. Paul’s farewells it would be due to the great solemnity of the occasion ( Acts 20:36;  Acts 21:5, cf. also  1 Kings 8:54,  Ezra 9:5,  Daniel 6:10,  Ephesians 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 ( Mark 1:40 and || Mt. Lk.), demoniacs ( Mark 3:11;  Mark 5:6), Jairus ( Mark 5:22 and || Mt. Lk.), the Syrophœnician woman ( Mark 7:25 and || Mt.), the rich young man ( Mark 10:17), the blind man ( John 9:38), Mary of Bethany ( John 11:32), the lunatic’s father ( Matthew 17:14, not || Mk. Lk.), Salome ( Matthew 20:20, not || Mk.), the Magi ( Matthew 2:11), St. Peter at the miraculous draught of fishes ( Luke 5:8), and so the soldiers in derision ( Mark 15:19 and || Mt.). The devil tempts our Lord to kneel to him ( Matthew 4:9 and || Lk.). The women prostrate themselves at the tomb ( Luke 24:5). Cornelius attempts to do so before St. Peter ( Acts 10:25), St. John before the angel ( Revelation 19:10;  Revelation 22:8). ( d ) A gesture to emphasize speech may probably be understood in  Mark 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’ ( John 8:6;  John 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 ( Mark 7:34;  Mark 8:12), and groaned (or was moved with indignation, ἐνεβριμήσατο), shuddered (ἐτάραξεν ἑαυτόν), and wept at Lazarus’ grave ( John 11:33;  John 11:35;  John 11:38); He shuddered at the thought of the betrayal ( John 13:21), and wept over Jerusalem ( Luke 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 ( Luke 1:22) and the people make signs to him ( Luke 1:62 : perhaps he was also deaf); just as in Acts, St. Peter has to make signs to procure silence in  Acts 12:17, and St. Paul in  Acts 21:40 and perhaps  Acts 13:16. But we find such expressive gestures as shaking off the dust ( Mark 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 ( Acts 13:51), and so Paul ‘shook out his raiment’ against the unbelieving Jews at Corinth ( Acts 18:6). Again, rending the garments was a common Jewish gesture of consternation or grief, often mentioned in OT ( e.g.  Genesis 37:29;  Genesis 37:34,  Joel 2:13); in the Gospels we find it mentioned only of Caiaphas ( Mark 14:63 and || Mt.); in Acts ( Mark 14:14) only of Paul and Barnabas at Lystra. Smiting the breast as a sign of grief we find in  Luke 23:48 (where D [Note: Deuteronomist.] adds τὰ μέτωπα), and in  Matthew 11:17 (ἐκόψασθε) and  Luke 18:13. Wagging the head was the derisive gesture of the passers-by at the Crucifixion ( Mark 15:29 and || Mt.; cf.  2 Kings 19:21,  Job 16:4,  Lamentations 2:15,  Sirach 12:18;  Sirach 13:7). Pilate’s gesture of washing his hands ( Matthew 27:24) has furnished a proverbial saying, but it was familiar to the Jews ( Deuteronomy 21:6). The kindred idea of washing the hands to express innocency ( i.e. ridding oneself of evil) is found in  Exodus 30:19 f. and  Psalms 26:6;  Psalms 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 ( Luke 7:45), of Judas ( Mark 14:45 and || Mt. Lk.), and of the Ephesian elders ( Acts 20:37). It is true that the kiss was the ordinary way of greeting a Rabbi (see Swete on  Mark 14:45), but in all these cases much more than ordinary courtesy is intended by the gesture, and probably καταφιλεῖν in these passages means ‘to kiss fervently,’ or (in the case of Judas) ‘ostentatiously.’ For the kiss in OT, cf.  Genesis 29:11;  Genesis 33:4;  Genesis 45:15,  Exodus 18:7,  1 Samuel 20:41,  2 Samuel 15:5;  2 Samuel 19:39;  2 Samuel 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.

Holman Bible Dictionary

 Joel 2:13 Revelation 4:10 Luke 22:61

Though “gesture” is not a biblical word, it is definitely a biblical concept. The Hebrews, along with their neighbors, were an action-oriented people, and their speech reflected this same emphasis. The finding of numerous gestures throughout the Bible, therefore, is only to be expected. Biblical gestures may be divided into three categories: cultural-corporal gestures, religious-ceremonial gestures, and prophetic-symbolic gestures.

Cultural-Corporal Gestures These are the most common to the everyday life and customs of the Ancient Near East. Their range of expression is quite vast.

Whole Body Gestures 1. Standing to pray indicates respect to God ( 1 Samuel 1:26;  1 Kings 8:22;  Mark 11:25 ).  2 . Sitting may communicate several things. David's sitting before the Lord indicated reverence, humility, and submission ( 2 Samuel 7:18 ), while the sitting down of Jesus at the right hand of God indicates finality and completion as well as power and authority. ( Hebrews 10:12 ).  3 . Kneeling and bowing express honor, devotion, and submission in worship ( 1 Kings 19:18;  Isaiah 45:23;  Revelation 4:10;  Revelation 5:8 ) and reverence in prayer ( 1 Kings 8:54;  1 Kings 18:42;  Daniel 6:10;  Luke 22:41 ).  4 . Weeping is not only a sign of sorrow ( Job 16:16;  Jeremiah 9:10;  Luke 22:62;  John 11:35 ), but also of happiness ( Genesis 46:29 ).  5 . Dancing shows joy ( Exodus 15:20;  Judges 11:34 ) and celebration in praise ( 2 Samuel 6:16;  Psalm 149:3 ).  6 . Tearing of one's clothes and heaping of ashes upon one's head signify deep grief ( 2 Samuel 1:11;  2 Samuel 13:19 ), shocking horror ( Numbers 14:6;  Joshua 7:6 ), and sudden alarm ( Matthew 26:65;  Acts 14:14 ).

Head Gestures 1. Shaking one's head communicates scorn and reproach ( Psalm 22:7;  Lamentations 2:15;  Matthew 27:39;  Mark 15:29 ).  2 . Lifting one's head can indicate exaltation ( Psalm 27:6 ), contempt ( Psalm 83:2 ), and freedom ( 2 Kings 25:27 ).  3 . Bowing of one's head shows reverence in worship and prayer ( Genesis 24:26;  Nehemiah 8:6 ).

Face Gestures 1. Eye gestures are numerous and quite expressive. Winking the eye may show mischief and deceit ( Proverbs 6:13 ), which also can lead to sorrow ( Proverbs 10:10 ). Wanton eyes are sensual eyes that deserve condemnation ( Isaiah 3:16 ). Jesus' looking at Peter at the point of his denial is an example of eyes showing both hurt and condemnation ( Luke 22:61 ). The lifting up of one's eyelids expresses haughtiness and pride ( Proverbs 30:13 ). One's eyes can show anger ( Mark 3:5 ). The eyes, when uplifted in prayer, signify not only respectful acknowledgment of God, but also devotion to Him ( Mark 6:41;  Luke 9:16 ). To fail to lift one's eyes up to God while praying indicates one's sense of unworthiness ( Luke 18:13 ). Jesus' lifting up of His eyes upon the disciples shows His personal regard for them ( Luke 6:20 ).  2 . Mouth gestures also are plentiful in the Scriptures. To smile and laugh can mean more than just happiness and joy; it also can show goodwill ( Job 29:24 ), scorn ( Psalm 22:7;  Mark 5:40;  Luke 8:53 ) or even rebuke ( Psalm 2:4 ). The shooting out of the lip communicates the idea of contempt ( Psalm 22:7 ). Kissing is an act that expresses the warmth of a friendly greeting ( Romans 16:16;  1 Corinthians 16:20 ), the affection of one for another (Song of  Song of Solomon 8:1 ), the sorrow of one who dearly cares for another ( Ruth 1:14;  Acts 20:37 ), the deceit of one who hides true intentions ( Proverbs 27:6;  Matthew 26:48 ), the submission of the weak to the strong ( Psalm 2:12 ), and the seduction of a foolish man by a loose woman ( Proverbs 7:5-23 ). Spitting is an emphatic way of showing contempt in order to shame another ( Deuteronomy 25:9;  Isaiah 50:6;  Matthew 26:67;  Matthew 27:30 ).  3 . To incline one's ear is to give attention to another ( Psalm 45:10;  Jeremiah 7:26 ).  4 . An obscure gesture is the putting of the branch to the nose. This pagan gesture is an offense to God and possibly has obscene connotations ( Ezekiel 8:17 ).  5 . A hardened neck indicates stubbornness ( Nehemiah 9:16;  Proverbs 29:1;  Jeremiah 7:26 ), while an outstretched neck reveals haughtiness ( Isaiah 3:16 ).

Hand Gestures 1. The raising of hands in prayer is a gesture signifying one's request is unto God ( Psalm 141:2;  1 Timothy 2:8 ). The raising of one's hands can also be a symbol of blessing ( Leviticus 9:22;  Nehemiah 8:6;  Luke 24:50 ), or it can be an act that gives emphasis to an oath ( Deuteronomy 32:40;  Ezekiel 20:5 ,Ezekiel 20:5, 20:15 ,Ezekiel 20:15, 20:23 ,Ezekiel 20:23, 20:28 ).  2 . The covering of one's mouth with the hand signifies silence ( Job 29:9 ).  3 . The lifting up of one's hand or the shaking of one's fist means defiance ( 2 Samuel 18:28;  Isaiah 10:32;  Zephaniah 2:15 ).  4 . The laying of a hand or hands on someone can mean violence ( Genesis 37:22 ), or it can mean favor and blessing as on a son ( Genesis 48:14 ) or in healing ( Luke 4:40;  Acts 28:8 ). The placing of hands on someone's head shows favor and blessing as in the acknowledgment of an office ( Acts 6:6 ) or in the coming of the Holy Spirit ( Acts 8:17 ). The striking or shaking of hands indicates a guarantee or confirmation ( Proverbs 6:1;  Proverbs 17:18;  Proverbs 22:26 ), while the giving of one's hand to another is a sign of fellowship ( 2 Kings 10:15;  Proverbs 11:21 ).  5 . To clap one's hands can mean either contempt ( Job 27:23;  Lamentations 2:15;  Nahum 3:19 ) or joy and celebration ( 2 Kings 11:12;  Psalm 47:1;  Psalm 98:8;  Isaiah 55:12 ).  6 . The waving of one's hand can mean to beckon ( Luke 5:7;  John 13:24 ), to call for silence in order to speak ( Acts 12:17;  Acts 13:16;  Acts 19:33 ), or to call on God for healing ( 2 Kings 5:11 ).  7 . The dropping of hands shows weakness and despair ( Isaiah 35:3;  Hebrews 12:12 ).  8 .A hand on one's head communicates grief ( 2 Samuel 13:19;  Esther 6:12;  Jeremiah 2:37 ).  9 . The washing of one's hands in public declares one's innocence ( Deuteronomy 21:6-7;  Matthew 27:24 ).  10 . The pointing of a finger can show ill favor ( Proverbs 6:13 ) or accusation ( Isaiah 58:9 ).  11 .

The hand or arm outstretched is a sign of power and authority ( Exodus 6:6 ).  12 . To hug or embrace is to show warmth in greeting another ( Genesis 33:4 ).

Feet Gestures 1. The placing of a foot upon one's enemy is a twofold gesture: it shows victory and dominance for the one standing and defeat and submission for the one downfallen and vanquished ( Joshua 10:24;  Psalm 110:1;  1 Corinthians 15:25 ).  2 . To shake the dust off of one's feet is a sign of contempt and separation ( Matthew 10:14;  Acts 13:51 ).  3 . To wash the feet of another is to humble oneself as a servant ( John 13:5-12 ).  4 . The lifting of one's heel against another shows opposition ( Psalm 41:9;  John 13:18 ).  5 . To cover one's feet is to relieve oneself with some degree of privacy ( Judges 3:24;  1 Samuel 24:3 ).  6 . To uncover one's feet or to walk barefooted indicates grief or repentance ( 2 Samuel 15:30;  Isaiah 20:2 ).  7 . The act of uncovering one's feet as in the case of Ruth with Boaz ( Ruth 3:4 ) was an established practice indicating not only one's willingness to marry, but also the protection of the husband over his wife.

Religious-Ceremonial Gestures

These are a more specialized category of gestures in which prescribed body movements take on a more clearly religious meaning than that found in the previous category.

Old Testament Sacrificial Gestures Two examples are sufficient to represent this limited category of gestures. 1. Within the instructions given by Moses concerning the Passover are the following words: “And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover” ( Exodus 12:11 ). All of these actions symbolize urgency and readiness. This whole body gesture is one of the profound ways that God chose to emphasize the abruptness and costliness of their freedom from bondage. It is a message with lasting significance ( Exodus 12:14 ).  2 . Another whole body gesture with special emphasis upon the hands is the act of offering a burnt offering unto God. If the offering came from the herd it was to be a male without blemish, and it was to be offered at the door of the tabernacle of the congregation as a free will offering. “And he shall put his hand upon the head of the burnt offering And he shall kill the bullock before the Lord” ( Leviticus 1:4-5 ). The offering of this sacrifice emphasized God's holiness (a male without blemish) and human sinfulness and separation (only as far as the altar could a sinful person enter into the court of the tabernacle). The act expressed the need for substitution and death (the killing of the animal) and mediation (the ministry of the priests). In an ideal sense the act of coming to the entrance of the tabernacle was a public testimony of confession and commitment. The offering of a sacrifice was the language of covenant acted out in prayerful imagery. The act of putting one's hand upon the head of the animal and killing it served as the focal point of the offering for the sinner. Not only were costliness and substitution present, but also identification was expressed. It is this personal dimension of individual identification, recognition, and participation that helped to make the sacrifice a valid means of worship.

New Testament Sacrificial Gestures The two ordinances of the church continue the sacrificial theme. Both ordinances testify to the sacrificial death of Jesus Christ. 1. The ordinance of baptism is a whole body gesture that expresses one's identification with Christ's atoning work: His death, burial, and resurrection. To be baptized ( Matthew 28:19 ) is to testify publicly of one's total commitment to Jesus Christ as Savior and Lord. 2. The Lord's Supper ( Matthew 26:26-30;  1 Corinthians 11:23-29 ) also emphasizes one's identification with the sacrificial death of Christ. It is through the observance of the Lord's Supper that one testifies to a willingness to deny oneself, and take up the cross ( Matthew 16:24 ) to follow Christ. Faith expressed in terms of lordship and servanthood through death to self is faith that is pleasing unto God ( Romans 12:1-2 ).

Prophetic-Symbolical Gestures Prophets dramatized their message with symbolic gestures. Here examples are limited to the prophets Isaiah, Jeremiah, and Ezekiel. The use of symbolical gestures by the prophets could range from the simple and obvious, such as Ezekiel's mock attack against a clay model of Jerusalem to symbolize God's impending judgment on the city ( Ezekiel 4:1-3 ) to the complex and theological, such as Jeremiah's purchase of a field ( Jeremiah 32:1-44 ) to symbolize God's future restoration of the Southern Kingdom as its Kinsman ( go' el ) Redeemer.

In  Isaiah 20:3 , Isaiah “walked naked and barefoot three years” as a symbol of the humiliation that Egypt and Ethiopia were to know when Assyria conquered them. In  Jeremiah 27:1-7 , Jeremiah wore a yoke of wood around his neck as a symbol of the future domination of the Babylonians over Judah and her neighbors; therefore, Jeremiah's message was one of submission to Babylonian rule. Ezekiel more than any other was known for his use of prophetic-symbolic acts. His laying on his side for many days ( Ezekiel 4:4-8 ) indicated a year for each day of their iniquity and of their impending siege. His eating of scant rations ( Ezekiel 4:9-17 ), the cutting of his hair and its various consequences ( Ezekiel 5:1-17 ), and the setting of his face toward the mountains of Israel ( Ezekiel 6:1-7 ) were all symbolic gestures which showed the judgment of God that soon was to come upon his people. (See also  Ezekiel 12:1-28 for additional examples.) See Festivals; Ordinances; Prophets; Sacrifice And Offering; Symbol .

Gary A. Galeotti

Hastings' Dictionary of the Bible

GESTURES . The Oriental is a natural expert in appropriate and expressive gesture. To his impulsive and emotional temperament, attitude and action form a more apt vehicle for thought and feeling than even speech. Movement of feature, shrug of shoulder, turn of hand, express much, and suggest delicate shades of meaning which cannot be put in words. Conversation is accompanied by a sort of running commentary of gestures. Easterns conduct argument and altercation at the pitch of their voices; emphasis is supplied almost wholly by gestures. These are often so violent that an unskilled witness might naturally expect to see bloodshed follow.

The word does not occur in Scripture, but the thing, in various forms, is constantly appearing. Bowing the head or body marks reverence, homage, or worship (  Genesis 18:2 , Exo 20:5 ,   1 Chronicles 21:21 ,   Psalms 95:6 ,   Isaiah 60:14 ). The same is true of kneeling (  1 Kings 19:18 ,   2 Kings 1:13 ,   Psalms 95:6 ,   Mark 1:40 ). This sign of homage the tempter sought from Jesus (  Matthew 4:9 ). Kneeling was a common attitude in prayer (  1 Kings 8:54 ,   Ezra 9:6 ,   Daniel 6:10 ,   Luke 22:41 ,   Ephesians 3:14 etc.). The glance of the eye may mean appeal, as the upward look in prayer (  Job 22:26 ,   Mark 6:41 etc.), anger (  Mark 3:5 ), or reproach (  Luke 22:61 ). A shake of the head may express scorn or derision (  2 Kings 19:21 ,   Psalms 109:25 ,   Mark 15:29 etc.). A grimace of the lip is a sign of contempt (  Psalms 22:7 ). Shaking the dust off the feet , or shaking , however gently, one’s raiment , indicates complete severance (  Matthew 10:14 etc.), denial of responsibility (  Acts 18:16 ), and often now, total ignorance of any matter referred to. Rending the garments betokens consternation, real (  Genesis 37:29 ,   Joshua 7:6 ,   Acts 14:14 etc.) or assumed (  2 Chronicles 23:13 ,   Matthew 26:65 ), and grief (  Judges 11:35 ,   2 Samuel 1:11 etc.). Joy was expressed by dancing (  Exodus 15:20 ,   1 Samuel 30:16 ,   Jeremiah 31:4 etc.) and clapping the hands (  Psalms 47:1 ,   Isaiah 55:12 etc.). Spitting upon, or in the face , indicated deep despite (  Numbers 12:14 ,   Isaiah 50:6 ,   Matthew 26:67 , etc.). See Hand, Mourning Customs, Salutation.

Some gestures in common use are probably ancient. One who narrowly escapes danger, describing his experience, will crack his thumb nail off the edge of his front teeth, suggesting Job’s ‘with the skin of my teeth’ ( Job 19:20 ). One charged with a fault will put his elbows to his sides, turn his palms outward, and shrug his shoulders, with a slight side inclination of the head, repudiating responsibility for an act which, in his judgment, was plainly inevitable.

W. Ewing.