Won’t Get Fooled Again

 

The Chapel I attended as a teenager in Rhiwderin near Newport, South Wales boasted a rather fascinating member of the congregation. His name was Bert Entwistle. Bert had a wonderful baritone voice and sang in local choirs. But that wasn’t the thing that made him such an intriguing figure to my teenage friends and me. It was his son we were especially interested in. For John Entwistle was bass guitar player with The Who. Bert kindly arranged for us to have a signed photo of the bassist. The band have just announced their farewell tour, some sixty years since forming in the mid-1960s. Although only singer Roger Daltrey and guitarist Pete Townsend are still in the land of the living.

One of The Who’s best known songs is ‘Won't Get Fooled Again’, released in 1971. The air was full of revolution in the previous decade. Young people were busy throwing off the old order of deference and restraint. They demanded a less inhibited and more equal society. ‘Free love’ and all that. The heady idealism of that time had begun to peter out in 70s. In ‘Wont Won't Get Fooled Again’, Daltrey belts out Townsend’s disillusioned commentary, ‘Things look just the same, and history ain’t changed’. At the climax of the song he roars, ‘Meet the new boss, same as the old boss.’

That’s the trouble with revolutions. The old order may be overthrown, but the new lot aren’t necessarily a whole lot better. Which is the basic lesson of George Orwell’s novels Animal Farm and 1984. Orwell had Soviet Russia firmly in his sights. The October Revolution may have got rid of the Tsar’s corrupt regime, but you’d hardly call Stalin’s Russia a bastion of justice, equality and freedom. Similarly with the so-called ‘Woke Revolution’. The intention may have been good, to champion the cause of the oppressed and marginalised. But once the Woke Revolutionaries gained cultural power and influence, they soon became dab hands at doing a bit of oppressing themselves.  In a now notorious case, Kathleen Stock was hounded out of her professorship at the University of Sussex for daring to insist that being a woman has something to do with biology. 

Well, earlier this year the Supreme Court ruled that for the purposes of the Equality Act 2010 the terms ‘man’ and ‘woman’ refer to biological sex, not gender identity. Even senior politicians who seemed a tad confused about the details of male and female anatomy now accept this common-sense judgement.

But why is it that even the most idealistic people who believe they are on the ‘right side of history’ often end up acting in a pretty brutal way? Former Deputy Prime Minister Nick Clegg put his finger on it when commenting on why the internet seems to spew out so much fake news and other vile stuff, “This is the awful truth: we like misinformation, we like lurid headlines, we like gossip, we like mischief, we like people saying critical things of each other.” Clegg added, “We are not nice. Human beings are not always nice and never ever have been.” What Clegg calls “not nice” the Bible calls “sin”. That is our wilful tendency to defy God and do damage to others.

That’s why revolutions fail, and the new bosses soon become as bad as the old ones they removed. Accepting the Bible’s realistic account of human nature will help ensure we won’t get fooled again by people who promise sweeping change. The problem of sin is one what we cannot resolve on our own. That is why God sent his Son Jesus into our broken world. He came to rescue us from sin by dying upon the cross in our place and being raised from the dead. By faith in Jesus we can be forgiven and receive power to live a new life. The 'Christian Revolution' is based not on human efforts to remodel the world, but the life-transforming grace of God: "if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come." (2 Corinthians 5:17) 

Baptised with Heavenly Power, Philip H. Eveson

Baptised  with Heavenly Power:

The Holy Spirit in the Teaching and Experience

of D. Martyn Lloyd-Jones

by Philip H. Eveson

Mentor/Christian Focus, 2025, 421pp

Last November my wife and I visited Cardiff to watch the Wales v South Africa rugby match at the Principality Stadium. It was raining quite heavily that day, so we decided to do a bit of window shopping before the game. We wandered around various departments in the John Lewis store and then headed into St. David's centre, which was thronged with Christmas shoppers. Sarah spotted some familiar faces in the crowd. It was Philip and Jenny Eveson accompanied by one of their grandchildren. 

I first became acquainted with the author and his wife when I was a student what was then the London Theological Seminary (now simply London Seminary), from 1988-90. Mr Eveson was not only Resident Tutor at the seminary at the time, he was also pastor of Kensit Evangelical Church, of which I became a member. The seminary was founded by D.  Martyn Lloyd-Jones in 1977. His influence still loomed large when I studied there. 

We stopped to chat and Philip mentioned he had written a book that was being prepared for publication. This book. He was kind enough to have a review copy sent to me. The author was personally acquainted with Lloyd-Jones and had heard him preach on numerous occasions. I hadn't even heard of the famous preacher until after I was converted (circa 1984), and by then he had died (1981). However, I came across some his books as a young believer and read them avidly. As I recall the first Lloyd-Jones title I read was Prove All Things, followed by Joy Unspeakable. As I was beginning to feel the first stirrings of a call to pastoral ministry a lay-pastor friend lent me a copy of Preaching and Preachers. 

By the time I arrived at seminary I had read most of Lloyd-Jones's multi-volume expositions of Romans and Ephesians. Although it wasn't until later that the final volumes in the Romans series were published. What impressed me about Lloyd-Jones's writings was his strong emphasis on biblical doctrine, wedded to a deeply experiential thrust. He defined preaching as 'theology on fire', which sounded good to me. It wasn't until I arrived at the seminary that I discovered that Lloyd-Jones's teaching on the work of the Holy Spirit was the cause of some controversy. Influential leaders such as John Stott, Donald Macleod and Peter Masters were quite critical of some of Lloyd-Jones's writings. Some detractors even accused him of being a 'crypto-Pentecostal', or 'Reformed-Charismatic'. 

It seems that there are still some misgivings about aspects of Lloyd-Jones's teaching on the work of the Holy Spirit. Eveson writes in part to correct these misapprehensions, but he goes beyond answering critics to offer a constructive account of what Lloyd-Jones had to say on key elements of the Spirit's work. He does this in the opening chapters by locating the preacher in the context of the Reformed tradition, especially that of the Welsh Calvinistic Methodists of the Evangelical Revival. As the label suggests leaders such as Daniel Rowland and William Williams were solidly Reformed in their doctrine, but they had also experienced an outpouring of the Spirit that enabled them to preach with great power. They urged their converts to seek full assurance of salvation through the witness of the Spirit. 

It wasn't unusual for an older generation of Reformed writers to understand New Testament terms such as 'baptism with the Holy Spirit' or 'sealing of the Spirit' to denote a special empowering of the Spirit to give boldness in preaching and assurance of salvation. Lloyd-Jones drew upon this aspect of the tradition in articulating his views. In fact, his exposition of the sealing of the Spirit in Ephesians 1:13 and the witness of the Spirit in Romans 8:15-16 draws heavily on the work of the Puritan Thomas Goodwin. 

Eveson gives close attention to Lloyd-Jones's handling of the biblical materials on the person and work of the Holy Spirit. Chapters are devoted to the baptism, sealing and filling of the Holy Spirit. The writer interacts with critics of Lloyd-Jones's views. He is honest enough to point out that the preacher didn't always express himself consistently. In some sermons Pentecost is seen as the 'birthday of the church' that constituted her the one body of Christ, in others he distances himself from that position. Whatever may be thought of some of the details of Lloyd-Jones's expositions, it seems evident that the New Testament holds out the promise that since Pentecost a greater fullness of the Spirit may be sought and experienced by believers. Preachers are in need of the Spirit's empowering presence in their ministries. Believers may be filled with the Spirit, granting them assurance of salvation and inexpressible joy in the Lord.  

There has been a widespread recovery of expository preaching in Evangelical Churches in the United Kingdom. That is welcome, of course, but in practice what passes for 'expository preaching' can on occasion be reduced to an explanation of the meaning of a Bible passage, with a few words of application thrown in. A sermon may even be nicely structured and well-illustrated, but the element of 'theology on fire' may be conspicuous by its absence. Eveson provides a helpful corrective to this tendency in a number of chapters devoted to Lloyd-Jones's teaching on the relationship between word and Spirit in preaching. 

Preachers must proclaim the truth of Scripture faithfully and accurately, but they also need to  experience something of the wonder of that truth in their own hearts and lives. Eveson draws upon Lloyd-Jones's testimony to his own spiritual trials and experiences of God to help explain what made his preaching ministry so compelling. While it is true that the Spirit is always at work whenever the word of God is proclaimed, the Spirit's power may be more or less evident, both upon the preacher and also in the lives of those who hear the truth. Having only just been filled with the Sprit at Pentecost, the early church prayed that the Lord would 'grant your servants to continue to speak your word with all boldness' (Acts 4:29). The Lord answered their prayers by filling the people afresh with the Holy Spirit (Acts 4:31). The contemporary church urgently needs a fresh outpouring of the Spirit in all his fulness and Christ-exalting power. That is what will make the 'Quiet Revival' we are hearing so much about a 'Great Awakening'. 

Well, it was good to renew fellowship with the Evesons that rainy afternoon in Cardiff. I'm grateful for the review copy of Baptised with Heavenly Power. It's a powerful reminder of some vital truths. For my summer project at the seminary I wrote a essay on 'The Sealing of the Spirit'. I drew upon the writings of D. Martyn-Lloyd Jones, Thomas Goodwin and others in seeking to understand the meaning of Paul's words in Ephesians 1:13. Graham Harrison, lecturer in Christian Doctrine at the seminary oversaw my project. In his remarks on the essay, Harrison commented, 'Remember, there is always more with God'. That, in essence, is the burden of this book.