DANCING by Daniel T. Bourdeau

Seventh-Day Adventist Publishing Association · Battle Creek, Mich. · Thursday, February 5, 1880

FromAdvent Review and Sabbath Herald, Vol. 55, No. 6

DANCING

By Daniel T. Bourdeau

BY ELD. D. T. BOURDEAU.

Is dancing, in the common acceptation of that term, approved or condemned by the Scriptures? Some argue, from certain cases in which dancing is mentioned in the Bible, that it is justifiable. For instance, they present the case of David’s dancing before the ark (2 Sam. 6:14); that of the women of Israel following Miriam with timbrels and with dances, when Pharaoh and his host had been destroyed in the Red Sea, Ex. 15:20; that of the rejoicing and dancing on the occasion of the prodigal son’s return, etc. They also quote such expressions as this, used by David: “Thou hast turned for me my mourning into dancing.” Ps. 30:11.

Now I claim that not one of these cases proves that common dancing is justifiable. The dancing of David, or his leaping with all his might (French translation), was not common dancing to a jig, associated with levity and vain words and actions. It was not an exercise in which self was the great center of attraction, and praise the great object of pursuit. It was a leaping for joy under the influence of God’s Spirit, under a true sense of the sacredness of the ark and of the holy law it contained, which condemns vanity and self-worship, and with devout gratitude to the Majesty of Heaven for the privilege of following so precious a treasure, with the hope of having it in his own city. Would to God there was more of this kind of dancing. Then surely there would be less of the profane kind.

So of the case of the women at the Red Sea. There were no musicians there, playing profane songs which were responded to, in the manner of the world. The women were playing on timbrels, singing and dancing, or leaping for joy, at the same time; and the nature of their singing is indicated by these words: “And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.” Ex. 15:21. Such was the nature of the singing and dancing of the women who met David when he had, with the help of God, gained victories over the Philistines, etc. According to the French version, Ps. 30:11 reads: “Thou hast changed my mourning into joy.”

Nor does the dancing on the occasion of the return of the prodigal son (Luke 15), prove that it is lawful to practice the kind of dancing under consideration even on the supposition that this dancing is the kind that was indulged in on that joyful occasion. The case of the prodigal son is introduced in a parable, and we should be very careful not to wrench from every incident in a parable distinct and specific meaning, especially when the great question of duty is considered. The great object of parables should be borne in mind, else they cease to be parables, and become literal narrations, so far, at least, as the impressions made on the mind are concerned; in which case great confusion must necessarily follow.

Take as an illustration a few cases in symbolic prophecy, which is made up of parables. Take the lion with two wings, the leopard with four wings and four heads, and the fourth beast introduced in Dan. 7, which had iron teeth and brazen nails and a little horn speaking great words. Try to make a literal application of all the specifications of these symbols, and you make the Holy One a liar! For there never were lions and leopards with wings, leopards with four heads, and dreadful, living beasts with iron teeth, etc.

Take again the parable of the unjust steward in the chapter following the one containing the parable of the prodigal son. He was about to be turned out of his office, and robbed his lord by favoring his debtors, that when he lost his position, they (the debtors) should receive him into their houses. “And the lord commended” this man, and the Saviour, making his application, says, “For the children of this world are in their generation wiser than the children of light.” Did this master and the Saviour approve the course of the steward in stealing? No; but they commended his prudence. So in the case before us. The Saviour does not approve of dancing. And it remains to be proved that there were, even from the standpoint of the parable, more than simple demonstrations of joy, expressed with a heart full of gratitude for the restoration of one who had been lost, but was found.

Common dancing and its accompaniments are sinful, because they lead, not to a separation from the world, but a union with the world, and a separation from God, his truth and his people. When worldly pleasure excites and occupies the mind, and fills the heart, it becomes the god that is worshiped, and the worship of God and the pleasures growing out of his service, of communion with him and with the saints, become insipid to the spiritual taste; backsliding is taking place, and ruin is near. The only remedy is to heartily repent, and resolutely walk up the narrow road ascending the hill of holiness.

It is certainly a sure evidence of falling away to see members of various denominations unite with the world in dancing and in parties of worldly pleasure; and such a course places upon many the prophetic appellation, “lovers of pleasures more than lovers of God.” The apostle immediately adds, “Having a form of godliness, but denying the power thereof.” 2 Tim. 3:4, 5.

A palpable proof of the evil tendency of dancing is seen in the fact that the dancing of Herodias cost the life of the greatest of prophets. The spirit accompanying the enjoyment of worldly pleasure must, if cherished in the blazing light of present truth, lead to a hatred of the humble followers of Jesus Christ. We cannot love the world and its sinful pleasures, and still be the followers of Christ. We are called to even abstain from all appearance of evil (1 Thess. 5:22); how much more, then, should we abstain from this great evil! great in the light of proofs already presented, great because, on the supposition that it is not evil of itself, it is made an open and inviting door to the world, to sin and ruin. If Paul could abstain from eating flesh as long as he lived, lest he offend his weak brethren and lead them into idolatry, should we not, even from this standpoint, abstain from the practice under consideration?

Let the lovers of this practice answer the following questions, as in the sight of God and as Judgment-bound:—

1. If Christ were on earth as in the days of his flesh, would he engage in this practice? And should I go where Christ would not go, unless it was to reprove?

2. Would Christ, who when upon earth said, “Woe unto you that laugh now! [in the enjoyment of worldly pleasure]; for ye shall mourn and weep,” now approve of that joy that is sought in such amusements?

3. If those who advocate the practice we are combating, were to meet the Lord in the very act of dancing and in the enjoyment of hilarity and glee, would they be prepared to say, “Lo, this is our God; we have waited for him, and he will save us; . . . we will be glad and rejoice in his salvation”? Isa. 25:9.

There are genuine pleasures and solid joys in the service of God. “Make me to go in the path of thy commandments; for therein do I delight.” Ps. 119:35. “As sorrowful, yet alway rejoicing.” “Rejoice evermore.” “In everything give thanks.” 2 Cor. 6:10; 1 Thess. 5:16, 18.