Is there comedy in the Bible?

The question surfaces once and again: Is the Bible funny? Indeed, the Bible is often seen as a collection of solemn teachings and profound truths, but it also contains moments of humor and irony that reveal a divine sense of playfulness. These moments aren’t incidental — they are evidence of comedy’s deep roots in ancient thought and culture. From Hebrew storytelling to the philosophical dialogues of the Greeks, comedy was a vital tool for exploring human nature, often juxtaposing the serious and the absurd to invite deeper reflection.

In the ancient Mediterranean, humor was more than entertainment; it was a way to probe life’s mysteries. The philosopher Socrates, as Daniel Boyarin argues in Socrates and the Fat Rabbis, embodied a “seriocomical” character — someone who used humor and irony to challenge assumptions and reveal truth, but who was also a buffo character himself.

Greek comedy, with its mix of the ridiculous and the profound, shaped Hellenistic culture, including the Jewish communities that engaged with it. This cultural exchange influenced not just philosophy but also some of the storytelling traditions found in the Bible.

The interplay between sacred and comic elements was not unique to the Greeks. Hebrew storytelling often incorporated irony and exaggeration, mirroring the broader ancient world’s recognition that humor could carry weighty truths. Understanding this cultural backdrop enriches our reading of the Bible’s comedic moments.

The Bible’s humor often comes through irony, where the unexpected reveals profound truths.

The story of Jonah is a prime example. Jonah, a reluctant prophet, attempts to flee God’s call but ends up in a darkly comedic series of events: swallowed by a fish, preaching a laughably short sermon, and pouting when Nineveh repents. His petulance contrasts with God’s mercy, using humor to expose the smallness of human pride against the grandeur of divine love.

The story of Balaam and his donkey (Numbers 22:21–35) is a classic example of this ironic humor. Balaam, the seer, is ironically blind to the angel of the Lord, while his donkey perceives it. When the donkey speaks, the scene feels absurd, yet it makes a serious point about humility and openness to the divine.

Biblical authors frequently used exaggeration and wordplay to disarm audiences and drive home spiritual lessons. Jesus’ teaching about removing the “log” from your own eye before addressing the “speck” in your neighbor’s (Matthew 7:3–5) is one such example. The hyperbolic image of someone walking around with a log in their eye is both laughable and arresting, prompting self-examination – as good comedy does.  

In Judges, we see humor used in the story of Ehud (Judges 3:12–30). A left-handed hero, underestimated by his enemies, cunningly defeats the grotesquely gluttonous King Eglon in a sequence that feels part thriller, part dark comedy. These moments of exaggeration and absurdity underscore God’s ability to work through the unexpected.

Laughter in Scripture also appears as a sign of God’s joyful intervention. When Sarah laughs at the absurdity of bearing a child in her old age (Genesis 18:12), her skepticism gives way to joy with the birth of Isaac, whose name means “laughter.” Comedy here celebrates the reversal of expectations, revealing God’s delight in surprising His people.

Jesus Himself engages with humor, often using wit to challenge and teach. When Nathaniel skeptically asks if anything good can come from Nazareth, Jesus responds with what might be a playful compliment: “Here truly is an Israelite in whom there is no deceit!” (John 1:46–47). Humor disarms and invites deeper connection.

The Bible’s humor is the consequence of a worldview where joy and irony reveal profound truths. In the ancient world, laughter was seen as a divine gift, a way to critique human folly and invite wonder at God’s ways. For communities influenced by both Hebrew traditions and Hellenistic thought, comedy became a bridge between the serious and the sublime.

As Psalm 126:2 reminds us, “Our mouths were filled with laughter, our tongues with songs of joy.” In embracing the comedic elements of Scripture, we find a God who inspires laughter, drawing us into the paradoxes of faith with both gravity and grace.