Revelation 10:9

"Seven thunders uttered their voices." The seven thunders uttering their voices signify, the Holy Spirit of sevenfold power, who through the prophets announced all things to come, and by His voice John gave his testimony in the world; but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. "The time," says he, "is at hand."45 For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.

For the apostle says: "And he placed in the Church indeed, first, apostles; secondly, prophets; thirdly, teachers,"46 and the rest. And in another place he says: "Let the prophets speak two or three, and let the others judge."47 And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head"48 And when he says, "Let the prophets speak two or three, and let the others judge," he is not speaking in respect of the Catholic prophecy of things unheard and unknown, but of things both announced and known. But let them judge whether or not the interpretation is consistent with the testimonies of the prophetic utterance.49 It is plain, therefore, that to John, armed as he was with superior virtue, this was not necessary, although the body of Christ, which is the Church, adorned with His members, ought to respond to its position.

“Our belly stuck to the ground.” They mean that “our belly” consented to the impious persuasion of that dust [i.e., godless persecutors]; for that is what the expression “stuck to” implies.… To cling to God is to do his will. It makes sense, then, to say of the belly that it clung to the earth, when we mean those people who could not hold out under persecution but yielded to the will of the wicked; for this is how they “stuck to the earth.” But why are they called “the belly”? Because they are carnal. It suggests that the church’s mouth is to be found in the saints, in spiritual people, and the church’s belly in the carnal. This is why the church’s mouth is plainly visible, but its belly is covered up, as befits something weaker and more vulnerable. Scripture supports this interpretation in the passage where someone says he was given a book to eat, “and the book was sweet in my mouth but bitter in my stomach.” What can that mean? Surely that the highest precepts, which spiritual persons accept, are unacceptable to the carnal, and that commands that delight the spiritual only give the carnal indigestion. What is in that book, brothers and sisters? “Go and sell all you possess, and give the money to the poor.” How sweet is that command in the church’s mouth! All the spiritual have obeyed it. But if you tell any sensual person to do that, he or she is more likely to walk sadly away, as the rich man in the Gospel walked away from the Lord, than to fulfill the injunction. Why does a carnal person walk away? Because that book, so sweet to the mouth, is bitter in the belly.

“It will be sweet in your mouth but bitter in your stomach.” By the mouth we are to understand the good and spiritual Christians, while by the stomach we understand the carnal and dissolute. And so it is that when the word of God is preached, it is sweet to the spiritual, but to the carnal, whose “god is the belly” as the apostle says, it seems bitter and harsh.

[I told the angel to give me the book.] The church is moved by divine inspiration to be thoroughly instructed about this mystery. “And he said, ‘Take and eat it.’ ” This means that he was to store [the book] in his secret inward parts. “And it will be bitter to your stomach but sweet as honey in your mouth.” This means that when you receive it, you will be delighted by the sweetness of the divine speech and by the hope of the promised salvation and by the sweetness of the divine justice; however, you will then sense bitterness when you begin to preach this to the pious and to the impious. For when the preaching of the divine judgment is heard, some are turned by the bitterness of penance and are changed for the better, while others are offended and become yet more hardened and bear a bitter hatred toward the preachers. “Reprove a wise man, and he will love you; refute a foolish man, and he will hate you.” But the preacher takes in bitterness from either of these two persons. For he either sheds tears with the penitents out of a feeling of compassion, or he is tormented by the bitterness that comes from their failure. For this reason the apostle said, “I have great sorrow and unceasing anguish in my heart; for I wished that I myself were accursed from Christ for the sake of my brothers.” But I think it more apt that the bitterness mentioned here be attributed to the impious alone and the sweetness to the pious. For the spiritual person can say, “How sweet are your words to my taste, sweeter than honey and the honeycomb to my mouth!”

He says that although the knowledge of future things will be sweet to you, at the same time it will be bitter to your stomach, that is, to your heart, which is the dwelling place of spiritual foods. For you will have compassion on those who receive punishments given according to God’s judgment.

And he said to me: Take the book and devour it. That is, insert it into your innermost parts and inscribe it in the breadth of your heart.

And I went to the angel, saying to him that he should give me the book. Let him approach the Lord who wishes to receive the mysteries of teaching.

And I went to the angel, saying unto him, that he should give me the book. Then since the one who invites him to what he promised deceives no one, it is fittingly said after that, And he said to me: Take the book, and eat it up. To eat up the book means to store away understanding of the Scriptures in the recesses of one's heart. One should know indeed that the sacred Scripture is for us a food in its obscure passages, which cannot be swallowed down unless they are chewed by means of explanation, and a drink in its obvious passages, which we easily drink just as they are found, without explanation. This is why, although the holy preachers, in John's person, already understood that the revealed mysteries of the Scriptures were about the Lord, because they still needed explanations as to how they concerned him, it is not said about the book, “Take the book, and drink it,” but eat it up, as if it were said, “Study it as if you were chewing it, and understand it, and then swallow it down.” And it shall make thy belly bitter, but in thy mouth it shall be sweet as honey. The order is inverted, but it is found in the right order a little below, for there follows:

When I took it, he said, I ate it, and it was sweet in my mouth, but when I had eaten it, my stomach became bitter. Since the divine evangelist both saw and heard the punishments inflicted upon the impious, so that they might be disciplined through deeds and not by hearing alone, and so that the lawlessness of men, which is both bitter and detestable before God, might be recognized as repulsive, he teaches this through vision. For he did not know this from experience, being a holy man and a virgin, and through this he came to understand that the wrath of God against the impious is just.

The little scroll [βιβλίον] contained both the names and the sins of those who had greatly erred, as previously stated. It was therefore commanded to eat this, so that, through a certain taste and intellectual experience, the bitterness of the sins might be realized through a vision.