Three classes of persons are introduced to us: Kings, Merchants, and Sailors. All are _of the earth_; and each class, in its own strain, swells the voice of lamentation. The words are largely taken from the Old Testament, and more particularly from the description of the overthrow of Tyre in Ezekiel (chaps. xxvi., xxvii.). There is even a peculiar propriety in this latter reference, for Tyre was known by the prophets as another Babylon. In describing the "Burden of Tyre," Isaiah uses in one part of his description the words, "The city of confusion" (the meaning of the word Babylon) "is broken down."[487]
It is unnecessary to enter into any examination clause by clause of the passage before us. We shall better catch its spirit and be made sensible of its effect by attending to a few general observations upon the description as a whole.
1. Not without interest may we mark that the classes selected to mourn over the burning of the city are three in number. We have thus another illustration of the manner in which that number penetrates the structure of all the writings of St. John.
2. Emphasis is laid upon the fact that the city is _burned_. Her destruction by fire has indeed been more than once alluded to. Of the beast and the ten horns it had been said that "they shall burn her utterly with fire;"[488] and, again, it had been proclaimed by the voice from heaven that "she shall be utterly burned with fire."[489] We shall not venture to say with any measure of positiveness that the type of this "burning" is taken from the burning of Jerusalem by the Romans. It may have been taken from the burning of other cities by victorious enemies. But this much at least is obvious: that, in conjunction with the fact that Babylon is a harlot, destruction by fire leads us directly to the thought of the spiritual, and not simply the civil, or political, or commercial, character of the city. According to the law of Moses, burning appears to have been the punishment of fornication only in the case of a priest's daughter: "And the daughter of any priest, if she profane herself by playing the harlot, she shall be burnt with fire."[490]
3. Whether there is any other allusion to spiritual traffic in the lamentations before us it is not easy to say. Of one at least which may be quoted in this connexion the interpretation is uncertain. When the merchants of the earth weep and mourn over the loss of that merchandise which they now miss, they extend it, not only to articles of commerce bought and sold in an ordinary market, but to _souls of men_. It may be that, as often suggested, slavery alone is thought of. Yet it is highly improbable that such is the case. Rather may it be supposed to refer to that spiritual life which is destroyed by too much occupation with, and too engrossing interest in, the world. "The characteristic of this _fornication_ is the selling themselves for gold, as the Greek word signifies. Therefore with such wonderful force and emphasis of accumulation is every species of this merchandise mentioned, running up all into one head: _the souls of men_. Like that in the prophet: 'Their land is full of silver and gold, neither is there any end of their treasures; their land also is full of horses, neither is there any end of their chariots; their land also is full of idols.' And it must be observed that all these things which are so minutely particularized as expressive of the meshes of that net by which men's souls are taken have also their place in the new Jerusalem, where every jewel is specified by name, and the gold of its streets, and the fine linen, and the incense, and the wine, and the oil, its white horses also. In both alike must they stand for spiritual merchandise of good and evil, the false riches and the true."[491]