John Fawcett was converted as a teenager under the ministry of George Whitefield. He became a Baptist pastor, serving in Halifax for over 50 years. The Foreword of the Klock & Klock edition of 1979 says that his concern was that ‘Christians everywhere develop a more intimate relationship with Christ.’

Fawcett’s book Christ Precious to those that believe is one of the few books that I read and re-read.

‘to you that believe, he is precious, or he is your honour. You account him your glory and your gain. He is not only precious to you, but preciousness itself. He is your jewel, your treasure; and should you be robbed of all besides, in him you are superlatively and everlastingly rich. By the faith which you have in his name, you are enabled to discern his excellency, who is fairer than the children of men, nay, the chiefest among ten thousands, and altogether lovely. As such you must account him precious, and bestow the choicest affections of your hearts upon him. If the question is proposed to you, “what is thy Beloved more than another beloved?” you will not be at a loss for an answer. He is precious in every view, and under every consideration. All that is in him, all that is done or spoken by him, and all that appertains to him is precious. Let us enumerate a few particulars, by way of illustration.’

This paragraph introduces 120 pages of different aspects of Jesus Christ that those who believe find precious. This is truly the heart of the book; and truly crucial to the Christian’s daily experience.

‘Come, blessed angel, raise my soul

To thy divine abode

Haste, for my spirit longs to see

My Saviour and My God.’

My starting point here is a livestock market, of which I have attended a few. But this one wass huge. The temple courts covered a huge area. This was Annas’ Bazaar, numerous stalls paying rent to the High Priest and his family. Money-changers, inspectors of animals for sacrifice, sellers of animals for sacrifice, sheep and oxen, and doves and pigeons for poorer people.

‘from Jewish writings we know that many improper transactions were carried on, to the taking undue advantage of the poor people who came to offer their sacrifices.’ (Alfred Edersheim)

Edersheim also comments that the historical evidence is quite disjointed. Even so the Jerusalem Talmud provides much material of the operation of the Temple-market, indicating that abusive practices had continued for some decades before this incident, and even re-commenced after Jesus’ Ascension into Heaven, only ceasing three years before the destruction of Jerusalem.

The historian Josephus describes Annas (son of Annas referred to here) was ‘a great hoarder up on money.’

The population of the city was swollen at Passover time, as many thousands of Jews, usually scattered across many nations, congregated to make their offerings. They would have arrived some days ahead of the Passover to prepare. The streets and especially the Temple area, would have been congested and noisy. Yet, Jesus’ strong words were heard above the noise. I imagine a sudden and powerful silence, with every mouth stilled.

Jesus’ anger here was not the sudden loss of temper; but carefully measured righteous reaction to deep wrong.  Wrongs with which He was familiar, having visited the Temple many times during His life. (The first half of John’s gospel is essentially a series of visits to Jerusalem and the Temple.) The market-place was no surprise to Him.

The gospel writers add details here (Luke has the smallest content.) See Mark 11.15 and Matthew 21.12.

Jesus drove out those who bought and sold. Their goods, sheep and oxen, were driven away.

Jesus overturned the tables of money changers.

Jesus overturned the seats of those who sold pigeons.

In John, Jesus simply spoke to those who sold doves; not turning over their tables; making a distinction with those who provided animals for the poor. (I am leaving aside the question whether John reports a previous incident, or whether he simply puts the same incident at the start of his gospel.)

Matthew adds the comment that the blind and lame came to Jesus in the temple and were healed. Jesus demonstrated what was supposed to happen there. Mark adds that he was teaching in the temple. Again, this was what was supposed to happen. Here again we see perfectly controlled anger. Jesus did not merely rail at wrong-doing, He demonstrated what He expected of those who followed Him.

The Biblical theme of lament is strong, although much neglected in churches in the west today. Jesus wept, John says, at the grave of Lazarus. He weeps here over the city of Jerusalem. His cry is directed at the city, at the entire people of Israel. Their Messiah had been revealed, as promised for many centuries; He had announced His own arrival in Luke 4, where Isaiah 61 was fulfilled in their hearing. Jesus’ wonderful ministry daily declared His Messiah-ship, as the blind saw, the lame walked, the dead rose, and the gospel was preached to the poor.

But, having come to his own people, they rejected Him (John 1.11)

Luke records a previous lament in 13.34-36 (See Matt 23.37-39), as well as the words recorded in 19.41-44. He saw the city. He wept over it.

Both writers include the word ‘O,’ a word from the depths of the heart. David uses the same word when he heard his (rebellious) son Absalom had been killed (2 Sam 18.33). ‘O my son Absalom!’

And, He cries, ‘Jerusalem, Jerusalem.’ When the speaker repeats the name, that speaks of urgency. Like the angel calling ‘Abraham, Abraham’ on Mount Moriah as he was about to sacrifice his son, Isaac.

So He wept.

Jesus words echo the heart-wrenching lament of Jeremiah in the book of Lamentations. He walks around the wreckage of the city, the ruins of the temple, strewn with bodies of young and old, men, women, and children. Many say that Rachel wept for her children, as Jeremiah himself reported, because they were no more (Jer 31.15).

40 years later that Jesus’ lament, Roman General Titus broke into the same city, destroyed the temple, slaughtering thousands. It happened again!