Holy Laughter or Unholy Deception? Rediscovering True Biblical Joy (Part 1)

It began with what many called a revival.

In 1994, at the Toronto Airport Vineyard Church, people began to shake, fall, roar like lions, and erupt into uncontrollable fits of laughter. This explosive movement – later known as the Toronto Blessing – quickly spread across the world. Its leaders claimed it was a powerful outpouring of the Holy Spirit. Others weren’t so sure.

What became known as “holy laughter” and “spiritual drunkenness” took root in churches and conferences everywhere, with many believing these manifestations were signs of divine joy and deep encounter with God. Some staggered like they were intoxicated. Others laughed for hours, screamed, or collapsed, saying they were “under the power.”

And though it may seem like a strange new wave to some, this is not new. It’s a well-documented and widely debated phenomenon, going back decades, and still continues today in many charismatic and “prophetic” circles.

Despite countless biblical warnings, pastoral rebukes, and testimonies from those who escaped the deception, many Christians remain caught in this spiritual spectacle. Even now, as you read this, some are being drawn in – genuinely seeking God, but unknowingly embracing a counterfeit.

Still others look on from the sidelines, unsure what to believe:
– Could this really be God?
– Isn’t joy a fruit of the Spirit?
– What if we’re resisting something holy?

These are fair questions, and they deserve biblical answers.

In this article, we’ll take a hard but honest look at what “holy laughter” and “spiritual drunkenness” are, why people cling to them, how Scripture is often misused to justify them, and most importantly, what true biblical joy looks like.

Because before we laugh along, we must stop and ask: “Is this a move of the Spirit – or a mockery of it?”

What Are “Holy Laughter” and “Spirit Drunkenness”?

“Holy laughter” and “drunkenness in the Spirit” are terms used within many hyper-charismatic and revivalist movements to describe unusual physical and emotional manifestations – most notably uncontrollable laughter and behavior that mimics intoxication.

Those who promote these phenomena claim they are signs of the Holy Spirit’s presence and power. They say God is bypassing the intellect, flooding people with joy, healing emotional wounds, or setting them free from religious rigidity. But the manifestations themselves often appear bizarre, sometimes even disturbing.

What “Holy Laughter” Looks Like:

• People laughing uncontrollably – sometimes for minutes, sometimes for hours.
• Loud outbursts during preaching or worship, often interpreted as “breakthrough” or “inner healing.”
• At times, laughter is accompanied by screaming, convulsing, or rolling on the floor.

What “Spirit Drunkenness” Looks Like:

• Staggering as if drunk, slurred speech, dazed expressions.
• People collapsing or being unable to stand.
• Descriptions like “buzzed in the Spirit,” “wasted on God,” or “hammered with the new wine.”
• Some even simulate being at a party or bar, encouraging others to “drink more of the Spirit.”

Leaders like Rodney Howard-Browne (often called the “Holy Ghost Bartender”), along with figures associated with the Toronto Blessing, Bethel Church, and the Brownsville Revival, have all promoted such experiences as moves of the Holy Spirit. These gatherings encourage attendees to “receive the anointing” by laying on of hands, resulting in waves of laughter, shaking, and disorientation spreading through the audience.

To outsiders – and many discerning Christians – these events appear more like chaotic mass hysteria than the fruit of the Spirit. Yet to many of those caught up in them, they are seen as sacred, powerful, and even addictive spiritual highs.

Some sincerely believe they are encountering God. Others may simply be swept up by the atmosphere, peer pressure, or emotional suggestion. In either case, the core claim remains the same: that these manifestations are the evidence of a deeper work of the Spirit – bringing freedom, healing, and supernatural joy.

But is that really what’s happening…?

Before we explore what the Bible teaches about joy and the Holy Spirit, we need to look at how proponents attempt to defend these practices biblically—and whether those claims stand up to biblical scrutiny.

Scriptures Commonly Used – and Abused

Before we explore what the Bible teaches about true joy and the work of the Holy Spirit, we need to look at how proponents of “holy laughter” and “spiritual drunkenness” attempt to defend these practices biblically – and whether those justifications truly hold up under the light of Scripture.

Several passages are frequently cited to validate these unusual manifestations, but a closer look reveals they are usually taken out of context, misapplied, and twisted to support experiences the Bible does not affirm.

Acts 2:13-15 “They are full of new wine!”

This is perhaps the most commonly misused passage. Supporters of spiritual drunkenness argue that at Pentecost, the apostles were acting so strangely under the power of the Holy Spirit that observers assumed they were drunk.

“Others mocking said, ‘They are full of new wine.’ But Peter, standing up with the eleven, raised his voice and said to them, ‘Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. For these are not drunk, as you suppose, since it is only the third hour of the day.’” (Acts 2:13–15)

However, the text does not say the apostles were behaving like drunkards. It simply records that mockers accused them of being full of new wine (Acts 2:13) – an accusation Peter immediately denies (Acts 2:15). This kind of baseless accusation is not new in Scripture. In Luke 7:33–34, Jesus points out how the people unjustly criticized both Him and John the Baptist:

“For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ The Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’”

In other words, when people reject the message, they often attack the messenger.

Similarly, in Acts 26:24, when Paul was testifying boldly before King Agrippa, Festus interrupted and accused him of madness, saying, “Paul, you are beside yourself! Much learning is driving you mad!” But Paul replied, “I am not mad, most noble Festus, but speak the words of truth and reason.” (Acts 26:25)

These examples show a clear pattern: accusations of being drunk, mad, or demon-possessed were often hurled at God’s faithful servants by those who either misunderstood or rejected the truth. These false charges were never endorsements of bizarre behavior, nor were they proof of bizarre behavior by the LORD Jesus or the apostles.

In Acts 2, the charge of drunkenness came from unbelieving mockers, not the apostles themselves or any inspired narrator. And the very next thing we see is not chaos, laughter, or incoherence – but Spirit-empowered, crystal-clear proclamation of the Gospel in known languages, leading to repentance and the salvation of 3,000 souls.

To use this passage as justification for acting drunk in the Spirit is not only a mishandling of Scripture – it aligns modern practice with the words of the mockers, not with the truth-tellers of Pentecost.

Acts 2:14 “Peter stood up with the Eleven…”

Hyper-charismatic teachers sometimes point to Acts 2:14 as supposed proof that Peter and the other apostles were lying on the ground, slain in the Spirit or drunk under the anointing, and therefore needed to physically “stand up” in order to address the crowd.

“But Peter, standing up with the eleven, raised his voice and said to them, ‘Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words.’”

The claim is that this verse subtly reveals that Peter and the others were previously on the floor, overwhelmed by the Spirit – presumably laughing, shaking, or staggering – and that Peter had to rise from a state of spiritual drunkenness to speak. But this interpretation reads something into the text that simply isn’t there.

The Greek word translated “standing up” is σταθείς (statheis), which does not mean “getting up from lying down.” It simply refers to someone taking a public position, stepping forward, or rising to speak in a formal or decisive way. It’s the same verb used elsewhere in Acts when someone stands to address a crowd (e.g., Acts 5:20; Acts 17:22). There’s no implication in the word itself that Peter had previously been lying down, incapacitated, or overwhelmed in any physical sense.

Furthermore, the text says that Peter stood up “with the eleven” – not from a chaotic scene, but as a united, visible witness. This phrase emphasizes apostolic authority and solidarity, not shared intoxication.

In fact, if the apostles and disciples were truly lying on the floor, laughing or staggering in a drunken state, it would have undermined the credibility of Peter’s sermon. Instead, what we see is a calm, Spirit-empowered proclamation of truth, resulting in conviction, repentance, and the salvation of thousands (Acts 2:37–41).

There is no biblical evidence in this verse – or anywhere else in Acts – that the apostles were incapacitated by the Holy Spirit in a way that resembles modern “slain in the Spirit” experiences. The focus of Acts 2 is on clarity, proclamation, prophecy, and boldness – not altered states of consciousness.

Ephesians 5:18 “Be not drunk with wine… but be filled with the Spirit”

This verse is often quoted to suggest that being filled with the Holy Spirit is somehow comparable to being drunk – with the implication that believers should expect similar physical symptoms: loss of control, euphoria, and altered behavior.

“And do not be drunk with wine, in which is dissipation; but be filled with the Spirit…” (Ephesians 5:18)

But Paul is not suggesting similarity – he’s making a contrast. Drunkenness leads to reckless living and a loss of self-control, while being filled with the Spirit leads to worship, gratitude, reverence, and relational harmony (see verses 19–21). The fruit of being Spirit-filled includes self-control (Gal. 5:23), not a loss of it.

To interpret this verse as encouragement to act intoxicated in God’s presence is to invert its meaning entirely.

Psalm 126:2 “Our mouths were filled with laughter…”

This verse is often used to claim that laughter is a sign of God’s joy and favor – and by extension, to justify “holy laughter” as a valid spiritual experience.

“Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, ‘The Lord has done great things for them.’” (Psalm 126:2)

But in context, Psalm 126 is a song of celebration and restoration, specifically, the return of the Jewish people from Babylonian exile. The laughter here is poetic expression, tied to relief and joy over a historic act of God’s mercy. It does not describe uncontrollable outbursts or mystical encounters, but rather the natural rejoicing of a people redeemed.

Nehemiah 8:10 “The joy of the Lord is your strength.”

Used to defend the idea that joy (even if it looks chaotic) is spiritually empowering, this phrase is often lifted out of its context and spiritualized to mean any form of euphoric behavior is from the Lord.

“…Do not sorrow, for the joy of the Lord is your strength.” (Nehemiah 8:10)

But Nehemiah spoke these words to a repentant people who were weeping after hearing the Book of the Law. The “joy” he refers to is not an emotional frenzy, but a deep strength found in God’s covenant faithfulness – an encouragement to celebrate God’s mercy after conviction.

This kind of joy inspires reverence, obedience, and gratitude – not chaotic behavior.

1 Peter 1:8 “You rejoice with joy inexpressible…”

This beautiful verse is also invoked to justify extreme physical manifestations. The argument goes: “If the joy is inexpressible, maybe laughter, shaking, or staggering is how it manifests.”

“…Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory.” (1 Peter 1:8)

But again, the context speaks of faith under trial. Peter’s audience was enduring suffering and persecution, and yet they rejoiced in the hope of salvation. The “inexpressible” joy is a spiritual reality, not a physical outburst. It does not refer to bodily manifestations but to the profound depth of joy in Christ, even when surrounded by hardship.

While these verses may sound supportive on the surface, a careful, contextual reading reveals something very different. None of them validate the behavior seen in “holy laughter” or “spiritual drunkenness.” Instead, they point us to rooted, reverent, and transformative joy – not emotional chaos.

So if Scripture doesn’t support these practices, why do people still pursue them? What keeps drawing people into these bizarre practices?

Let’s now take a deeper look at what’s really behind this phenomenon, and why so many cling to it despite the warnings.

What’s Really Behind These Practices?

By now it’s clear that the biblical texts used to justify “holy laughter” and “spiritual drunkenness” don’t actually support them when read in context. So why, then, do these experiences persist? Why do so many continue to seek them out—even defending them passionately despite decades of correction, biblical rebuke, and spiritual fallout?

To answer this, we need to look beneath the surface. These practices are not just about what happens in a church meeting—they’re rooted in deeper emotional longings, theological errors, cultural influences, and spiritual vulnerabilities.

A Distorted View of the Holy Spirit

In many hyper-charismatic settings, the Holy Spirit is viewed more like a force to be felt than the holy Person of the Trinity who convicts of sin, glorifies Christ, and sanctifies the believer. Emotional encounters are elevated above doctrinal clarity, and manifestations are prized more than maturity.

People are taught to expect experiences, not necessarily to grow in the fruit (character) of the Holy Spirit. “If you’re not shaking, falling, or laughing,” they’re told, “you’re missing what God is doing.” This creates a mindset where spirituality is measured by sensation, not submission to the Word.

📖 “However, when He, the Spirit of truth, has come, He will guide you into all truth… He will glorify Me…” (John 16:13–14)

Emotional Pain and a Hunger for Relief

Many who pursue these manifestations are carrying deep emotional wounds – from trauma, loss, addiction, burnout, or spiritual abuse. The emotional highs associated with “holy laughter” and “drunkenness in the Spirit” can feel like temporary relief from inner turmoil. For a moment, the pain is forgotten, the numbness is lifted.

But rather than leading to healing through truth, repentance, and discipleship, these experiences become emotional escapes. Much like a drug, the high must be repeated – and the root issues remain unaddressed. It becomes spiritual anesthesia, not spiritual transformation.

Anti-Intellectualism & Suspicion of Discernment

In many revivalist circles, thinking too much is seen as a liability. You’ll hear phrases like:

• “God offends the mind to reveal the heart.”
• “You can’t put God in a box.”
• “Don’t quench the Spirit by analyzing everything.”

This kind of teaching discourages discernment and pits the Holy Spirit against the Bible, as though reason and revelation are enemies… Anyone who questions the manifestations is labeled “religious,” “legalistic,” or even under a demonic spirit.

“Brethren, do not be children in understanding… but in understanding be mature.” (1 Corinthians 14:20)

Spiritual Thrill-Seeking and Supernatural Hunger

Many are bored with biblical Christianity. The idea of quiet obedience, patient endurance, and faith rooted in the Word seems dull compared to “fire tunnels,” “anointing blasts,” and “fresh wine.” This craving for the sensational leads to a substitute spirituality – one built on emotional adrenaline, not holiness or Christ-likeness.

Instead of deepening in truth and growing in fruit, people begin chasing experiences just to feel something new. It becomes a spiritual addiction to the next “outpouring,” “encounter,” or “prophetic impartation.”

“An evil and adulterous generation seeks after a sign…” (Matthew 12:39)

Authoritarian Leadership & Peer Pressure

In many of these movements, the leaders are presented as uniquely anointed, having a direct line to God. To question their teaching or practices is seen as rebellion. Attendees are encouraged to “receive” from them without resistance. Those who don’t respond to the manifestations are often shamed, sidelined, or told they’re spiritually blocked.

In this kind of environment, peer pressure is intense, especially in mass gatherings. People often mimic what they see because they don’t want to miss out, or be labeled as lacking faith, rebellious, or skeptical.

“They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.” (Galatians 4:17)

Confusing Freedom with Frenzy

There is a genuine desire in many churches to break free from dead religion and formalism – which in itself is not necessarily wrong. But in the process, freedom is redefined as “doing whatever feels right in the moment,” even if it leads to chaos.

“Where the Spirit of the Lord is, there is liberty,” they quote (2 Corinthians 3:17), but they forget the Spirit also brings order, reverence, and self-control.

The result? People equate emotional release and bodily manifestations with “liberty,” even if it contradicts Scripture.

“For God is not the author of confusion but of peace… Let all things be done decently and in order.” (1 Corinthians 14:33, 40)

Spiritual Blindness and Strong Delusion

Finally, Scripture warns that when people reject the truth, they become vulnerable to deception. In some cases, God may even permit it as a form of judgment:

“Because they did not receive the love of the truth, that they might be saved… for this reason God will send them strong delusion, that they should believe the lie.” (2 Thessalonians 2:10–11)

When churches reject sound doctrine, something else will fill the vacuum. It comes wrapped in spiritual language, dripping with supernatural signs, and backed by popular leaders, but it leads away from the biblical Christ and the true Gospel.

People don’t chase “holy laughter” and “spiritual drunkenness” because they’re foolish. Usually, they’re desperate for God, hungry for healing, but misled by voices they trust. Yet, good intentions don’t make bad theology and unbiblical practices harmless. Beneath the laughter lies a counterfeit joy – one that distracts, deceives, and damages.

To truly understand what God offers, we must now turn to what Scripture says about biblical joy – what it is, how it works, and how it differs entirely from the chaos we’ve examined.

In Part 2 (will publish on 24/07/2025), we’ll unpack what true biblical joy really looks like, how it differs from emotional chaos, and why counterfeit experiences – no matter how good they feel – can be spiritually dangerous. Stay tuned!