Writing of the first Beast Mr. Mauro says: "As the eye passes from one of the seven heads to another, it surveys Gentile world dominion from its beginning to its end" (The Patmos Visions, p. 398). Then he tells us that we must not think of the Beast as having seven heads "all at the same time," and that the ten horns all appertain to the last head, for he tells us all these horns exist at the same time. Such statements leave us very confused, for he gives no real adequate Scriptural proof. He seeks to support his statement by referring to Chapter 17, which really describes, not the Roman Empire (political), but the end of apostate Romanism (religious), He thinks that verse 9 of that Chapter, referring to seven mountains, indicates seven nations.
A careful comparison of Rev. 13 with Chapter 17 should make it clear that the chapters refer to two very different things. Chapter 13 refers to the Roman Empire alone, and not to the previous world governments, such as the Babylonian, Medo-Persian, and Grecian. Chapter 17 refers clearly to Romanism which has its seat in Rome, which goes by the name of the city of seven hills.
Referring to the "deadly wound" on the head of the Beast Mr. Mauro says: "It is clear that the death stroke referred to could have been nothing else than that which befell the dragon and all that is associated with him through the death of Jesus Christ" (The Patmos Visions, p. 403).
He then says on the next page but one: "So likewise were they [i. e., the disciples of our Lord who asked the question, 'Lord, wilt Thou at this time restore the kingdom to Israel?'] ignorant... that the beast government would survive the deadly wound, as by a miracle, and would continue in control of the world for many centuries."
Note here Mr. Mauro's words, "FOR MANY CENTURIES." And yet when we turn to Rev. 13 we find, after the deadly wound has been healed, power was given to the Beast to continue forty-and-two months, that is three-and-a-half years, not many centuries. Why does Mr. Mauro say nothing about this three-and-a-half years? It would obviously not suit his exposition.
One cannot understand Mr. Mauro saying: "Close examination of the text leads to the conclusion that the wound was a thing of the past when the beast came into John's view. The parallel expression is 'a Lamb as it had been slain' (5: 6). The beast had already received the death-stroke, and yet lived again, when John saw it" (The Patmos Visions, p. 402).
There are two objections to this. John was shown things, "which must be HEREAFTER," things that were yet to come. But Mr. Mauro says the deadly wound was a thing long past by many centuries, even happening before John's day, even at the death of our Lord. Then further, John seeing "a Lamb as it had been slain" is not parallel at all with his vision of the Beast. To be parallel John should have seen the Lamb being slain. But on the contrary he saw a Lamb that HAD been slain, it does not say when, only notices the fact. Certainly the vision was of things that were to come, and that is the character of the whole of the Book of Revelation. Mr. Mauro cannot every now and again make out that parts of the vision were in the past, or in John's day, and parts in the future.
The second Beast that arises out of the sea, Mr. Mauro believes, points to the Papacy. He also thinks that the little horn of Dan. 7:8, 23, 248I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. (Daniel 7:8)
23Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. (Daniel 7:23‑24) is also the Papacy. He says of the prophecy of the little horn: "I only wish to remark that Protestant commentators see in this 'little horn' a prophecy of the papacy, and that I find no reason for disagreeing with them" (The Patmos Visions, p. 418).
We fail to see how both these can refer to the one thing.
But not content with making the second Beast arising out of the earth to be the Papacy, and likewise the little horn of Dan. 7, Mr. Mauro now identifies the woman that rides the Beast, Babylon the Great, the Mother of Harlots and abominations of the earth, as also the Papacy. He says: "The woman of Chapter 17... is the false `Church,' which has a recognizable existence in the world since the fourth century, and which had had its most conspicuous exemplification in Catholicism" (The Patmos Visions, p. 482).
Surely we have good reason to be mystified by all this. Three things are said to point to the Papacy, i.e., 1. The little horn on the FIRST Beast. 2. The SECOND Beast. 3. The Great Whore, Babylon the Great.
We are quite in accord with Mr. Mauro that the third points to the Papacy, but we cannot follow him in identifying the Papacy with things that are so absolutely distinct. It is about as sensible as saying that George Washington and President Roosevelt are one and the same person.
When we were just completing our task in writing this pamphlet, our eye happened to rest upon a page which absolutely staggered us. It more than confirmed our suspicion that an obsession may lead a writer to really absurd lengths. Is it the itch for being original that leads to this? It certainly leads to a veritable quagmire of exegesis, and the sorry spectacle of the pursuit of the will-o'-the-wisps of ungirded fancies.
Writing of Satan being bound and cast into the bottomless pit "till the thousand years should be fulfilled," after which "he must be loosed a little season," Mr. Mauro quotes the writing of a Dr. Stafford. We give the last paragraph of the quotation: "If now we have reasoned correctly up to this point, it is easy to say what 'the thousand years' signifies. It is the Christian age, extending up to 'a little time' before Christ comes again. 'The thousand years' have become nearly two thousand years. Or are we now in 'the little time' that follows that period? I do not know [though the late war and its consequences make it seem likely]. But this is certain: We are either in the Millennium, or we have passed through it, and we have entered the 'little time' when from all quarters attacks are made on the very citadel of Christianity itself."
Can any one imagine a statement so packed full of error, purporting to set forth the truth? According to Dr. Stafford he has lived in the Millennium all his life. In the Millennium the saints live and reign with Christ a thousand years. Does Dr. Stafford know of one saint that is a thousand years old, for if we have arrived at "the little time" subsequent to the Millennium there should be a few of that age to be observed? Is Christ publicly reigning? A Millennium without Christ on earth! The Devil shut up in the abyss! We ask, then, who carries on the work of evil in this world?
Is there so little difference between Satan being bound in prison and our Lord reigning in power and glory, and "the little while" following when Satan shall be loosed from his prison, and organize the last gigantic rebellion against God, that Dr. Stafford does not know whether he is in the Millennium or not, whether he is on his head or his heels, whether he is awake or asleep?
What does Mr. Mauro say about this hare-brained exegesis? He writes: "Whether or not Dr. Stafford's explanation of this very difficult passage of Scripture is in all essential particulars correct, the present writer feels constrained to say concerning it, that on the one hand, it has more scriptural evidence in its favor than any other explanation of the passage that has come to the writer's knowledge up to now; whereas, on the other hand, he knows of nothing in the Scriptures that contradicts it" (The Hope of Israel: What is it? p. 260).
We can quite understand Mr. Mauro finding this a "very difficult passage of Scripture." The believers in the Futurist system of Dispensational teaching find, however, no such difficulty with it. It falls into its place with great plainness and clearness. But seeing that Mr. Mauro has embraced a system that is manifest confusion, no wonder the further he goes, the more difficult he finds it to fit things in.
We would remind our readers that Mr. Mauro in an earlier part of the same book, as we have already pointed out, states that the binding of Satan will take place AFTER the second coming of Christ. Here he points out that the shutting up of Satan in the abyss, and the rolling away of the stone when our Lord rose from the dead, were actions performed BY THE SAME MIGHTY ANGEL AND AT THE SAME TIME. Are our readers surprised that we are astounded at such egregious contradictions and such wild exegesis?
To adequately point out all the fallacies of Mr. Mauro's book, The Visions of Patmos, would need two or three volumes the size of his. We think enough has been written to cause the reader to see how illogical and confusing Mr. Mauro's expositions are. We admire his patience and the immense amount of work he has put into his writings. But these writings are doing harm and perplexing the children of God.
But the question is, Where does the truth of God lie? When a writer so late in the day comes forth with an exegesis that throws aside all that has been written by such godly and gifted men as J. N. Darby, W. Kelly, Walter Scott, F. W. Grant, and the like, we stand in doubt. And well we may.
We had no idea till we began to study these books of Mr. Mauro's how far his obsession of new ideas has carried him, for in all charity we can think of no better word to describe his teaching. He has reversed his teaching of dispensational truth to a greater degree than one has ever known in any other case. We cannot but regret this, for if he had remained with his old thoughts, we might have had some truly edifying books.
We might have continued further in our examination of Mr. Mauro's later views, but we think it is better to break off (abruptly as it may seem to the reader), believing that enough has been written to serve our purpose. It is well not to belong to any particular school, especially if that school is limited to the initiation of one man. We have written plainly, but we have refrained from using terms as strong as Mr. Mauro has used in denouncing Dr. Scofield and those, who in the main, agree with him.
We would like to assure our readers in closing that there is nothing personal in this pamphlet. We only grieve that it is necessary to warn our readers against views that we believe are unscriptural and mischievous. It is for the blessing of God's dear people, we trust, that we have put pen to paper. May He add His blessing.
-A. J. Pollock.
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