The Bible and humor

Historically, this topic has not received much attention, but modern scholars generally agree that humor can be found in biblical texts.

Macy says that "if we think that humor in the Bible mostly looks like stand-up comedy or telling jokes, we won't see much of that.

"[2]: 7  Anthony J. Perotta, priest and professor at Fuller Seminary,[3] argues that: ... humor as we know it today is probably not part of the Bible any more than love (and marriage, etc.)

Marion Daniel Shutter asserts we would find genuine wit if, in literature other than the Bible, we came across sentences such as that found in Proverbs 26:17: Interfering in someone else's argument is as foolish as yanking a dog's ears.

[2]: 5, 9  According to Macy, the Book of Proverbs includes funny images and word-play while "trickster themes also bring surprise and laughter.

[10]: 8 Macy, Walker, M. D. Shutter, and other scholars contend that the Book of Genesis has several stories that offer humor through absurdity, trickery, surprises and reversals.

Macy says that in speaking of humor in the Bible, he usually begins with asking how it might feel to personally get the message Abraham and Sarah received, putting them into the absurd situation of a ninety year old having a baby.

After murdering his brother and attempting to shift the blame, Cain is condemned to wander ceaselessly, but when he complains, God agrees to let him settle in the land of Nod.

Even though the biblical text had earlier narrated in some detail the active role he took ... [he says]: 'They gave it to me', Aaron concludes, 'and I hurled it into the fire and out came this calf'.

Abimelech maneuvered to have himself proclaimed king in Shechem, but Jotham believed he was unfit to rule and the people foolish to accept him.

A. G. L'Estrange in his History of English humor..., Shutter says: "He was an exaggeration of a not very uncommon type of man in which brute strength is joined to loose morals and whimsical fancy... We can only smile at his folly.

"[7]: 32, 33, 37 Greenspoon finds humor in the word play of the names and characteristics of two protagonists found in the account of the murder of the King of Moab in the second half of Judges 3.

And, of course, sacrifice is exactly what Eglon becomes at the hand of Ehud... biblical writers seemed to draw upon just such incidents to display what might be termed the wicked side of their humor.

"[5] According to Shutter, Nabal, a rich man who insults David, is a dark comic character similar to Squire Western in the classic comedy Tom Jones by Henry Fielding.

[8]: Preface:XI  He gives the example of the powerful and popular warrior David fleeing Saul's murderous jealousy by going to Achish king of Gath, then deciding he'd made a mistake, and coping with that by faking insanity.

Macy says this entire scene with David is humorous, but King Achish's response is the epitome of Biblical sarcasm: "Am I so short on insane people in my own kingdom you bring me more from other places?

"[7]: 15 Shutter says biting Biblical humor often gives insight into human nature: "All people spend their lives scratching for food, but they never seem to have enough.

[7]: 41 Leonard Greenspoon says "Like Jonah, the Book of Esther is filled with a number of plots and subplots, the humor of which is not always immediately evident.

Walker also points out the pivotal role in the book of Esther is built around a female, which is a situation filled with cultural commentary and irony.

"[8]: Preface:XI  He says "I second Adele Berlin's ranking of Esther high among "the most humorous books of the Bible, amusing throughout, and at certain points uproriously funny."

People who have looked closely find the book funny: "Esther emerges as perhaps the clearest embodiment of the comic vision among all the Biblical narratives.

[8]: Preface:XI Greenspoon explains "the wisdom and/or bravery exhibited by women and other 'outsiders' is often expressed or acted out at the expense of those who appear to wield the most power.

This is in keeping with the frequently articulated theme of biblical humor that demonstrates and reflects God's infinite ability to disrupt the plans of finite humans, especially the seemingly powerful.

"[5] Greenspoon notes humorous wordplay in the tale of Susanna, included in the Old Testament of the Roman Catholic and Eastern Orthodox churches.

[14] Hyers says "Jesus freely used humor, irony and satire" and offers the examples of "the blind leading the blind; straining out a gnat, then swallowing a camel; meticulously cleaning the outside of a cup while leaving the inside filthy; maintaining whitewashed tombs that are outwardly beautiful but inwardly full of dead men's bones; loudly honoring past prophets while plotting to kill present ones who preach the same message.

[17][18] Paul the Apostle frequently uses sarcasm as a rhetorical device in his letters,[19][20] such as in the following verses: In Galatians 5:12, he states that, since Judaizers are so fond of circumcision, they should go the whole way and emasculate themselves.

[22] Paul's tone in Galatians 5:12 has been variously interpreted by Church Fathers as jocular, snide, zealous or frustrated, but they agree that he was rebutting arguments for circumcision by bringing them to their conclusion.

"[12]: 1  Hyers says themes of divine foolishness overturning human wisdom form the plot lines of many Bible stories and such reversals are familiar in comedy as well.

He teases to teach, uses grand exaggeration, enjoys parody and reversal, and even creates vivid comic [word] pictures.

[25] Modern examples include Monty Python's Life of Brian,[26] Mel Brooks' History of the World, Part I[27] and sketches by Rowan Atkinson.