Laughter in the Bible? Absolutely!
Robin Gallaher Branch on the lighter side of the Bible
Lighten up! Laughter is an important, and often overlooked, literary element in the Bible. Perhaps Vincent Van Gogh’s Still Life with Bible could have used more pigments from his floral paintings? Photo: Van Gogh Museum, Amsterdam/Vincent van Gogh Foundation.
“The heart knows its own bitterness, and no stranger shares its joy.”
—Proverbs 14:10“A cheerful heart is a good medicine.”
—Proverbs 17:22
I remember one day resolving to do arduous work in 2 Chronicles. Studiously plowing through the reigns of Solomon through Jehoshaphat, I came to 2 Chronicles 21:20 and laughed outright. The text reads, “Jehoram was thirty-two years old when he became king, and he reigned in Jerusalem eight years. He passed away, to no one’s regret, and was buried in the City of David, but not in the tombs of the kings” (italics added). Being a wordsmith myself, I smiled at this bygone scribe relieved at this monarch’s death. Evidently Jehoram was not well liked. The editorial statement provides a light touch—comic relief, if you will—to the Chronicler’s usually routine kingship formula.
As I study and teach, I find I read the Bible ever more slowly, and as I do, I smile more and more frequently. I listen for its humor. My emotions span sorrow, understanding or joy as I empathize with the characters who cross its pages. I chuckle at many passages, even while acknowledging the sadness they may contain. Consequently, I believe it’s possible to read many verses, stories and even books through the lens of humor, indeed to see portions of the Bible as intended to be very funny. An appropriate response is laughter. I’ve come to this conclusion: Humor is a fundamental sub-theme in both testaments.
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Laughter in the Hebrew Bible
Let’s start with an umbrella verse, Ecclesiastes 3:4: “A time to weep and a time to laugh, a time to mourn and a time to dance.” The Biblical text, always practical, acknowledges human emotions and makes boundaries for their proper use.
God’s Laughter in the Hebrew Bible
Let’s look at God’s laughter. After all, he’s the creator.
Consider Psalm 37:12-13: “The wicked plot against the righteous, and gnash their teeth at them; but the Lord laughs at the wicked, for he sees that their day is coming.” Laughter here shows the impotence of the wicked and the futility of their plots and gnashings against the righteous. Why? Because, as the psalm answers, those who hope in the Lord will inherit the land and the Lord knows the wicked face a reckoning.
God directs the same kind of laughter toward earthly hotshots who think their power exceeds his. Psalm 2:2, 4 declares that when “the kings of the earth take their stand,” marshalling themselves “against the Lord … and against his Anointed One,” then “the One enthroned in heaven laughs.”
But Zephaniah 3:17 illustrates joy, a different aspect of God’s laughter and character, one more consistently expressed throughout the Biblical text: “He will take great delight in you … he will rejoice over you with singing.” My students often are amazed that the idea of rejoicing carries with it the idea of physical activity. The verse presents this possibility: God’s delight can entail joyful songs and public dancing.
Who Is Responsible?
One story that makes me laugh is the conversation taking place somewhere on Mt. Sinai between God and Moses. The recently-released Hebrew slaves are sinning by worshipping a calf made of gold and declaring that it, not the Lord, led them out of Egypt (Exodus 32:4-6). Neither God nor Moses wants these rowdies at this moment. Like a hot potato, responsibility for the former slaves passes back and forth between them.
Robin Gallaher Branch has written several Bible History Daily-exclusive character studies. Read her commentary on Judith, Barnabas, Anna and Tabitha.
The Lord swaps first, telling Moses the reveling Israelites are “your people” (v. 7) (italics added). But Moses quickly catches on. He declines association with them. As far as Moses is concerned, these people are not his! Morphing into intercession mode and speaking in what no doubt is a respectful tone, Moses rejoins, “O, Lord, why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand?” (v. 11) (italics added). He reminds the Lord of his promise to his servants Abraham, Isaac, and Israel to make their descendants “as numerous as the stars in the sky” (v. 13). This scene’s humor softens the chapter, which ends sorrowfully. The Israelites’ sin leads quickly to the deaths of many by plague, and thus the chapter ends (Exodus 32:35). The chapter’s structure incorporates dialogue, rebellion, crisis, and punishment.
Biblical Humor Through Innuendo
Consider Genesis 18:10-15, wherein God informs Abraham and Sarah they will have a son by “this time next year” (v. 10). Sarah openly laughs, thinking she is worn out and now will have sexual pleasure again (v. 11). After all, she is about 89! We learn later that Abraham, probably about 99, also thought along sexual lines. He believed God could give him and Sarah descendants and make them parents even though he—as a man—was “as good as dead” (Hebrews 11:11-12). The idea of fathering a child at his age struck him as funny.
Humorous Books in the Hebrew Bible
Whole books in the Hebrew Bible have strong elements of humor. An ongoing humorous element in the Book of Esther is the number of banquets it mentions. They number at least 10, thereby forming the book’s structure and carrying much of its action. One wonders: Do these rulers do anything except dine and wine and plot and whine?
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We are meant to laugh and learn throughout the Book of Jonah. Yes, we can laugh at Jonah’s open disobedience of going west to Tarshish when God commands him to go northeast to Nineveh (Jonah 1:1-3); at Jonah’s “time out” to think about things in the belly of the great fish (1:17a); at his pouting, obstinate silence for three days while being digested (1:17b); at his being vomited by the great fish on dry land—somewhere probably in the Mediterranean world (2:10); at his terse, seven-word sermon to Nineveh (3:4); at his anger over the success of this sermon, the repentance of the entire city (4:1). But the laughter is sometimes tinged with sadness, for Jonah’s anger prevails and he never understands God’s compassion for those who do not know him and for their cattle (4:11). Indeed everything in the Book of Jonah—the sailors, sea, big fish, gourd vine, hot wind and the Ninevites—obeys God. Everything and everybody except one: Jonah. God shows his colors of compassion and mercy—and Jonah disdains them.
Humor in the New Testament
The New Testament, similarly, abounds with laughter. Jesus must have been a compelling personality to keep the attention of crowds for days and the steadfast loyalty of at least twelve disciples for three years. In addition to being a riveting teacher whose words brought life, he was likely the kind of personality that was just fun to be around.
For example, a crowd numbering about 5,000 men followed him to a solitary place (Mark 6:30-44). Jesus’ teaching evidently made people forget to eat, bring food or worry about work.
In his classic work The Humor of Christ, Elton Trueblood lists thirty humorous passages in the Synopic Gospels. In one way or another, they’re all one liners, parables or stories Jesus told. Trueblood thinks Jesus’ audience would have laughed at the image of those who loudly proclaim their righteous actions to others (Matt. 6:2) because it was all too prevalent. An audience would have found the idea of rulers calling themselves benefactors ludicrous (Luke 22:25)—because the working folks knew all too well it wasn’t so. No doubt the audience chuckled when Jesus commended the vociferous, obstreperous widow for her persistent pestering of the unjust judge and cited her as a successful model of prayer (Luke 18:1-8).
Paul employs humor in his letter to the new church in Corinth (1 Corinthians 12:12-27). He addresses several problems reported to him. The problems—pride, exclusivity and attitudes of “I don’t need or want you”—could destroy the new church, for they counter the love Jesus taught. Instead of singling out by name troublemakers in Corinth, he allegorizes the situation in a humorous, non-threatening, open way: “The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, I don’t need you’” (v. 12:21). Paul affirms the need of all parts, and their need to function in unity, in the Body of Christ.
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In the home of Jairus, a synagogue ruler, Jesus uses practical knowledge to break a tense situation. Jairus’ twelve-year-old daughter just died. Jesus, three of his disciples and the child’s parents fill the room (Mark 5:40). Jesus goes to the body, picks up the girl’s hand, says to her, “Talitha koum!” which means, “Little girl, I say to you, get up!” (v. 41). The girl immediately gets up and walks around the room (v. 42a). Mark records the reaction of those in the room as “completely astonished” (v. 42b); in other words, they’re probably stunned and silent. Jesus responds with something practical: He tells them to give her something to eat (v. 43). A natural human reaction—when grief is turned to unexpected joy as when a dead girl is brought back to life—is something loud like laughter or shouting. Here, Jesus cracks a joke by reminding everybody that a girl who has been sick, experienced death, and is now alive is hungry! Of course she needs to eat! All twelve year-olds have ravenous appetites! This practical, timely and kind statement from Jesus breaks all the tension, pent-up grief and amazement present in the room among the girl’s parents and Jesus’ three disciples. I read this scene as Jesus’ cracking a joke. And the proper appreciation of a joke is laughter.
This Bible History Daily feature was originally published on August 21, 2013.
Robin Gallaher Branch received her Ph.D. in Hebrew Studies from the University of Texas in Austin in 2000. She was awarded a Fulbright Fellowship for the 2002–2003 academic year to the Faculty of Theology at North-West University. Her most recent book is Jereboam’s Wife: The Enduring Contributions of the Old Testament’s Least-Known Women (Hendrickson, 2009).
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Thanks for the article Robin. Thanks also to the respondents. I was interested to read J Allen’s response with reference to the parable of the Good Samaritan. Whilst you do recognise the punch line, I think you have – in some ways missed the joke. Jesus does set up his listeners for a surprise by his use of the first two characters – both of whom his Jewish listeners would have readily identified with and whose actions they would have been surprised by (“impurity” is not an issue as they are headed away from the Temple and it is not a permanent state). We’re not really sure why they didn’t assist. I’d say fear might have played a big part in their response as it would mine – which is what Jesus is asking us to consider. Amy Jill Levine, published elsewhere in this publication, suggests that by having a Priest and Levite walk by that the audience would have then expected an Israelite. That the third character is a Samaritan is indeed surprising, especially if we consider that the accosted man might have been Jewish: after all enmity between Jews and Samaritans seems to have been mutual. I think we need to be careful that our humour is not at the expense of the other and doesn’t rely on anti-Jewish stereotypes.
The greatest mirth I derive from Scripture, as a whole, is that God always has the last word over all our situations and all the other people in our lives.
I wish I was able to read the Bible in its original languages (Hebrew, Aramaic, Greek). I’m sure a lot of humor is buried in the original lanugages that included alternate meanings and “double entendre”. The meanings of names also can be humorous at times. The account in Genesis 19 is a good example. God tells Lot, after he flees Sodom, to go to the mountains. Lot, however, in fear of fleeing to the mountains, requests to go to a nearby city. “Is it not a small thing?” he states. This has double meanings. It can be taken to mean that his request was a “small thing”, however the city he wishes to go to was named “Zoar” which name means “small thing”! Also humorous is that fact that Lot eventually leaves Zoar to go to the mountains anyway! God must have laughed!
Yeh.
Also to call “Moses” the author of “….the servant of God,Moses died there in Moab” (Deutoronomy 34:5) is super laughable.
Then there’s the saying that proves we can make God laugh. “Tell God your plans. He loves to laugh.”
I now you don’t mean it like this but that picture is offensive to Jews. We are very careful with our sacred books out of respect (I have spoken to Christians and been surprised that they don’t even have a concept of not taking the Bible into the bathroom). Anyway, NOTHING goes on top of a Bible in Jewish Law (especially the khumash–the Pentateuch. To do so is very disrespectful. And in the picture you have there the only book lying down with English books on top it is the… khumash! Please remove the picture in the interest of comity. Thanks.
How about Acts20:9-12…Paul, talking his head off, puts a guy to sleep who then falls from the 3rd floor window and dies. Paul rushes down, raises him from the dead, then runs back upstairs, breaks bread, eats and resumes talking until dawn…at which time the others take the formerly dead guy home to rest…ROTFL!!!
Hi Robin,
I totally agree in that humor conveys no disrespect to religious matters, on the opposite, it reaffirms that the religious matter is a serious one, but all human ventilate pretty well through humor, something that exemplifies this I saw at [invalid URL removed by site admin]
thnx
Yossi
In the Visual Bible’s book of Matthew video, Bruce Marchiano does a wonderful job of portraying a joyful Jesus
who plays and wrestles with his disciples even as he acts out parables with them. Also he brings out the humour
In the sermon on the mount — imagine the concept of someone with a beam of wood in their own eye! And trying
to see around that to advise someone else with a sliver in theirs. So obviously humorous, but so often missed.
Thank you for sharing this.
Jonah is my favorite book when I need to remind myself that resistance towards doing the right thing is futile when you have God guiding your life. His childish reactions are so funny. Like a normal 10year old told to clean up his room.
The Bible is serious work but God did gift us with laughter so humor must be part of His Word.