And even in our world today with deception, false religion, and the world and systems of human development, we're a type of our own Babylon that we have to live in. But we're I think, in the trailing edges, if you will, of that system. We haven't yet come to the final formation of this system that is described in Revelation 17 and 18. The life you live now, we're living in our own Babylon. It's important to understand the broad view of prophecy in history and have an understanding of these systems and what Babylon is, but to the point of not partaking of her plagues, not being a part of her and coming out of her so that the plagues God pours out, don't come upon us, which speaks really to our life right now.Īnd as I was telling the students, that, at the end of the discussion, is what's most important.
And the book of Daniel talks about beasts that rise and fall upon the Earth's kingdoms. And Revelation 17 and 18, there's a great deal of symbolism of a beast with 7 heads and 10 horns and a woman riding that beast. Now, as I was telling my students, we look at Babylon to common. "Come out of her, my people," a voice from heaven says, "lest you share in her sins and lest you receive of her plagues." God tells His saints, "Come out of Babylon." And then there's a warning in verse 4 to those who are the saints. Verse 3 speaks of the nations of the Earth having been made drunk of a wine of the wrath of her fornication, participating with, taking part in this entire system, profiting financially, and in so many different ways. And it says, "Babylon the Great is fallen," in verse 2.
And then in chapter 18, it talks about its collapse. We've been at a point in Revelation 18 that describes the fall of Babylon the Great, this world system that arises at the time of the end and the day of the Lord prior to Christ's return that is a final culmination of all that Babylon was beginning in Genesis 10, and through the prophecies of Jeremiah, and the book of Daniel, and that entire system called Babylon, which is the antithesis of God and His Kingdom, and if you will, the symbol of Jerusalem.īabylon is called here Babylon the Great, the mother of harlots. Constance Talmadge is always on the job and one learns to look for her and to like her.I've just walked out of class teaching the book of Revelation here to our students at Ambassador Bible College.
The love story is not carried too much in the foreground any time in the feature, Griffith knowing full well that the tremendous scenes of the City of Babylon carry the feature along. threads through the big battle scenes is brought to a fitting close with the lovers in a fond embrace. Finally the fall of Babylon is accomplished and the love story that D.W. The scene is a fitting prelude to the revels that follow on the screen. A number here, entitled ‘The Mountain Maid,’ is very pretty and a dance by the girls also helps to fill the picture nicely. The second part opens in one of the halls of Babylon and here there are 12 slave girls and Margaret Fritts, a soprano. The final scene of the first part is the beginning of the battle before the walls of Babylon.
After the first series of scenes there is a dance on stage by Kyra that outdoes anything that Gertrude Hoffman or Annette Kellerman ever tried. He opens with a tableau that is part stage and part screen, a special small screen to show New York, the modern Babylon, which, after a dissolve, brings the large screen and the opening scenes of the feature.