Life's busy, read it when you're ready!

Create a free account to save articles for later, keep track of past articles you’ve read, and receive exclusive access to all RP resources.

Browse thousands of RP articles

Articles, news, and reviews with a Biblical perspective to inform, equip, and encourage Christians.

Get Articles Delivered!

Articles, news,and reviews with a Biblical perspective to inform, equip, and encourage Christians delivered direct to your inbox!

AA
By:

Humor and the life of faith

“And I knew there could be laughter
On the secret face of God”
 – G. K. Chesterton

*****

Nothing is quite so ironic as to talk seriously about humor. Yet it would be perverse to treat the subject of Christian humor with irreverence or anything approaching vulgarity. And by Christian humor I do not mean those harmless puns and riddles that are often classified as Bible jokes. Who is the shortest person in the Bible? Who is the only person in the Bible who doesn’t have any parents?1 If Christian humor ended there, then we might feel slightly cheated. There must be more. And indeed, humor is more than an occasional joke; it is indicative of a broader attitude to life.

We see this most clearly in the word “comedy.” In literature, the term means simply a story with a happy ending – it doesn’t even have to be funny. You might say that the story of salvation is a divine comedy, for it promises a life happily ever after. Of course, to unbelievers this faith in the afterlife is itself a joke. To some extent, then, the question is who will have the last laugh. So let’s take a closer look at this comedy of salvation. Does the biblical narrative include any humor, and what role should laughter play in our life of faith?

Humor in the Bible

When I was still growing up – a process that may not have ended – my father sometimes liked to refer to “humor in the Bible.” But looking back I had no recollection of what he actually meant by that. Was he referring to some of those funny names in the Bible, like the ones the prophets gave to their kids? Was he thinking of Joshua, the son of Nun? I wasn’t sure, and so I figured that writing this article would be like discovering a forgotten corner of my childhood.

Childhood is, of course, an appropriate metaphor for thinking about humor. Those who have studied humor in the Bible suggest, for instance, that the sober attitude of grown-ups obscures the comic aspects of Christ’s rhetoric. Elton Trueblood, in The Humor of Christ, tells how his son burst out laughing at Bible reading over the idea that someone might be so concerned about seeing a speck in someone else’s eye that he failed to notice the beam in his own eye.2 The child has not yet become accustomed to all that is at first glance merely preposterous or grotesque.

Trueblood – whose views we’ll focus on here – believes that Jesus is not only a Man of Sorrows, but also a Man of Joys. Jesus’s humor comes from the incongruity of his sayings (particularly in his many paradoxes) and from his sense of irony. Surely, says Trueblood, there is an aspect of comedy in the blind leading the blind, in the notion of “saving by losing,” in the thought that a camel should go through the eye of a needle, in giving Peter the nickname “Rocky.” It is frequently the contrast between the literal and the figurative moment that provides a space for laughter, or at least for a smile. When Christ asks “Do you bring in a lamp to put it under a bowl or a bed?” our trained inclination is to answer “No, because then no one can see the lamp.” A child might respond, “That would be funny, because then the bed might catch on fire.”

The examples can be multiplied – at least according to Trueblood. They show Christ not merely as an ascetic and acerbic preacher – as we sometimes imagine John the Baptist – but as a man who drank wine in genial conviviality and spoke in surprising and shocking language. Whatever reservations we may have about this slightly irreverent view of the Savior, the resulting picture actually fits surprisingly well with the general Reformed worldview, which sees Christ as restoring and renewing life and culture. We all know of Luther’s hearty humor and his penchant for beer.

What is humor?

There are of course problems as well. If humor encompasses everything from outright jokes to fine shades of irony, then where do we draw the line? In addition, humor is fiendishly difficult to trace in written documents, for so much depends on tone and context. Take, for instance, Trueblood’s explanation of the following words of Jesus from Luke 12:58:

As you are going with your adversary to the magistrate, try hard to be reconciled to him on the way, or he may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison.

Trueblood is surely right that Jesus treats miscarriages of justice with a touch of sarcasm, but he pushes the argument too far when he tries to find the passage humorous: “What Christ seems to be advocating is a clever deal or a bribe. . . . Translated into our language, ‘It may prove to be cheaper to pay the officer than to pay the court, so why not try?’ . . . If this be humor, it is humor with an acid touch.”3

It seems more likely, though, that the adversary is not an officer of the law at all, but is rather a fellow citizen; what Jesus advocates is what we would call an “out of court settlement” – a common practice in ancient societies – and represents prudence, not humor.

In the Old Testament

There are two other sources of humor that require some attention. The first is, of course, the Old Testament.

There are a number of places where God is said to laugh (Ps. 2:4, 37:13, 59:8; Prov. 1:26). This is the laughter of poetic justice: God laughs at the wicked. Surprisingly, the Psalms also suggest that the proper response to God’s laughing judgment should be joy: “Let the rivers clap their hands, let the mountains sing together for joy; let them sing before the Lord, for he comes to judge the earth” (Ps. 98:8-9; cf. Ps. 96). Judgment is no laughing matter, we instinctively feel. However, as the Philistines found out when they placed the ark of God in the temple of Dagon, God will have the last laugh: “When the people of Ashdod rose early the next day, there was Dagon, fallen on his face on the ground before the ark of the Lord!” (1 Sam. 5:3).

The man most famed for wisdom in the Old Testament also had a wry sense of humor, something that is often missed. Consider the following ironic passages from Ecclesiastes, that book that we take such pains to explain away:

The words of the Teacher, son of David, king in Jerusalem: “Meaningless! Meaningless!” says the Teacher. “Utterly meaningless! Everything is meaningless.” (1:1-2).

All things are wearisome more than one can say (1:8).

Of making many books there is no end, and much study wearies the body (12:12).

Who writes a book to explain that everything is meaningless? The Teacher sounds tired before he even begins. In fact, in an amusing turn of phrase, he explains that he is too weary to explain weariness. Perhaps the appropriate response when faced with such irony is laughter.

There is a bad sort of biblical humor

But there is also a negative type of humor. There are hints of it in the nervous laughter of Sarah. This is the laughter of those who sit in the seat of scoffers.

The man who suffered most from such mockery was Jesus. All those involved in crucifying him try to turn him into a joke. And the joke is always the same: how can a crucified man be king? The soldiers dress him up in a scarlet robe and a crown of thorns before they torture him. Pilate practices his own version of the laughter of judgment by placing a placard above his head that reads: “This is Jesus, the King of the Jews” (Matthew 27:37). The joke then gets passed on to the chief priests and the teachers of the law, who focus on the final paradox of Christ’s ministry: “‘He saved others,’ they said, ‘but he can’t save himself! He’s the King of Israel! Let him come down now from the cross, and we will believe in him’” (27:42).

The laughter of the cross is the laughter of Sarah magnified; it is the laughter of skepticism, and it is at heart a nervous defense against the laughter of faith and judgment. As Paul realized, the Christian faith is foolishness to the world, because doubt manifests itself through mockery and laughter. Laughter and tears, comedy and tragedy – the two poles are actually not as far removed from each other as we sometimes think. Since laughter lives on the border with terror and tragedy, it is not surprising that we also find it at the cross.

True joy

What does this all mean for our life of faith? An elder of mine once pointed out that one of the great gifts of the Christian religion is the joy it provides. And this joy is not simply confined to a kind of internal spiritual peace, although it is that too. The writer G. K. Chesterton suggests that, compared to the Christian, the secular man is generally happier as he approaches earth, but sadder and sadder as he approaches the heavens.4 True – but the happiness of the Christian also extends downwards – to the earth renewed in Christ.

There remains one obstacle, however. Franz Kafka once said – in a comment about Christianity – that “a forced gaiety is much sadder than an openly acknowledged sorrow.”5 I think this is exactly the problem we face as Christians today. How can we demonstrate the happiness that comes with the good news in a spontaneous way? Laughter is something that you shouldn’t force. So, how can you purposefully live a life of laughter and joy? I think it has to start with something further down in your heart; it has to start with faith and hope. If you start here, then laughter will inevitably come bubbling up. And this is not a nervous laughter, like the laughter of Sarah or the mocking of scoffers – this is a wholesome and healthy laughter. This is the joy of Christ.

Endnotes

1 In case you haven’t heard these groaners: Bildad the Shuhite (i.e. shoe-height) & Joshua, son of Nun (i.e. none).
2 Elton Trueblood, The Humor of Christ (New York: HarperCollins, 1964).
3 Ibid., 66.
4 G. K. Chesterton, Orthodoxy, in Basic Chesterton (Springfield, IL: Templegate, 1984), 127.
5 Quoted by John F. Maguire, “Chesterton and Kafka,” The Chesterton Review 3.1 (1976-77): 161.

This article first appeared in the December 2014 issue. Conrad van Dyk is the author and narrator of the children’s story podcast “Sophie and Sebastian.”


Up Next


Humor

Comedy as a calling

An interview with the Panic Squad’s Andrew Bright (he’s the upside down one)  ***** Andrew Bright is a professional comedian and a professing Christian, and while that’s not as rare as the albino spotted zebra, comedic Christians are hard to come by. His improv comedy troupe, the Panic Squad (www.PanicSquad.com) is well-loved across the US and Canada, and known for their hilarious and clearly clean comedy. What follows is an edited version of our interview. Did you always want to be a comedian? While I loved making others laugh from a young age, I never imagined becoming a professional comedian. I guess it seemed so out of reach, something other people did. In junior high and high school I was searching for a way to fit in. I wasn’t super good looking or exceptionally smart, wasn’t athletic. But I was funny. I used humor as a way to be noticed and make friends, and defensively, as a way to deflect insults and mask the pain I experienced.  I enjoyed the fact that I could always make my friends laugh, but never imagined a use for my wit and humor beyond just that. When did you first try doing improvisational comedy? The first time I saw improv comedy was at Trinity Western University (TWU) in BC. I was blown away. Here were guys and girls on stage getting suggestions from the audience, making up scenes and jokes off the top of their heads, and getting big laughs. It looked like so much fun, I wondered, "Can I could do that?” When I tried out for TWU’s improv comedy league, “11:07” I discovered I had a real knack for improv comedy and was affecting others in a positive way. I had always loved acting, and making others laugh, and here was a venue created for just that. I thrived in this environment, the way anyone does when we discover God’s purpose for us. God wires us all differently, to be good at some things and not so good in others. It’s an amazing thing when we begin to operate in a role that fits with the unique way God created us. How did you turn this into a full-time job? Though improv comedy was a highlight of my years at TWU, I didn’t see it as a career option – it was my fun hobby. So along with some other TWU grads and students, we started putting the word out and would take anything we would get our hands on. If a youth group was willing to give us some gas money, we’d come and perform. We also began promoting some regular performances at a Christian coffee house in New Westminster, BC. Our first show had an audience numbering 6 people (and two of them were parents of a group member!). A humble beginning for sure! A few months later, however, we were breaking fire codes with over 500 people packing the place out. While the Panic Squad was started as a hobby in 1996, God blessed our work and three of us quit our day jobs to make it a full-time career in 2001.  At the time I had been married for just a year, and left a job in public relations in Bellingham, WA. That first year was very lean, my wife teaching second grade at a small Christian school and me trying to grow a career in comedy. It was an incredible year of fear, trust and surprises. At times it still doesn’t feel real. I just celebrated my 15th anniversary with my wonderful wife, have four amazing kids, and get to perform comedy across the United States and Canada for a living. We’ve learned some hard lessons along the way, been blessed with opportunities and shaken by disappointments, but it’s been a great journey. I feel like I am living Ephesians 3:20-21. Someone watching one of your shows would see you guys are decidedly different. What makes your brand of comedy different, not only from the typical secular comedy, but even from most other Christian comedy? We hope the first thing people notice when they watch our show is that we’re funny, real funny. As comedians, that’s our job and we take being funny seriously. The second thing you’ll notice is that our comedy is squeaky clean. Not clean by comparison to dirty comics, not clean enough for most venues, but simply clean. All the time, for any venue. That’s also very important to us.  Clean is clean. You shouldn’t have to define or qualify it. I think where excellence meets standards is what sets us apart. There are very funny, talented comedians who choose to perform material that is offensive. We’re out to prove that you can be committed to standards and still be successful. We perform clean comedy, and we put on a great show. There are also comedians who market themselves as clean, or Christian, but they’re simply not funny. They have standards but no talent. Would you trust your home to a Christian electrician who knows nothing about electricity? Excellence gives you a credible platform. No matter your message, if your life or work is in opposition to what you’re saying, no one will listen. Our work is comedy, so we had better put on a funny show. On your first DVD Your Title Here your teammate Cliff Prang talked about how performing your best requires a real unselfishness. He described improv as “setting each other up for success, working together, listening to each other, yielding to each other.” Improv sounds like quite the appropriate medium for Christians, one in which you serve one another in love (Gal. 5:13) to bring out the best in all of you. What else do you love about improv? Improv is unlike stand-up comedy, or sketch comedy, where the audience sits and watches. With improv, the audience is a part of the show. It’s all about relationship. There is a genuineness or humanness to improv. I love the fact that we can’t do this alone – we need the audience in order to do well. I love that I have no idea what will happen next in a scene. I love that there is grace in improv. There is transparency, for better or worse. The audience knows we are making it up as we go, and when something fails miserably, it can be just as funny, because it’s real. Improv is such an incredible metaphor of life. I think that’s one reason improv is so attractive to audiences. It’s clear during the show that you really enjoy interacting with your audience. At the shows I’ve attended that interaction continues afterwards too – is that common? It is. I think our off-stage personas set us apart from a lot of other acts. We have never been under that impression that we’re a big deal. I’ve never understood people who see themselves that way. Our identity is in Christ. He’s the big deal. We genuinely like people, too. We’re not the type of act that does the show and then disappears backstage until we can get to our hotel room. One of my favorite things is getting to know the people at our shows.  Improv being so relationship-driven helps, too. At the end of a show you can’t help but feel like you know us, and we know you, a bit more.  I love it when someone comes up and tells me, “I’m the one who shouted out, ‘radio-active chicken livers,’ when you asked for something you’d find in a high school lab.”  Lets me know I’m hanging with my kind of people. This article first appeared in the December 2014 issue....


We Think You May Like