Revelation 10:4

"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.

It was said to him, "Do not write" that which you have heard, so that what is in mystery and is reserved to the church would not be revealed to those who are unworthy and faithless.… [Elsewhere] he says, "Do not seal up the words of the prophecy of this book, for the time is near." He shows that there are those to whom the mystery ought to be sealed and those to whom it ought to be opened. As the Lord himself said, "To you"—he is speaking to his disciples—"it has been given to know the secret of the kingdom of God, but for others it is in parables." It says, "Let him who continues to do evil, do evil still, and him who is filthy, be filthy still, and let him who is righteous still perform more righteous deeds, and likewise the holy more holy deeds." This is to say, "This is why I speak to them in parables, that they who do not see may see and they who see might become blind." And again, "Blessed are your eyes, for they see, and your ears, for they hear." Daniel likewise said, "Seal the book until the time of the consummation." And [John] explains why he was commanded to seal the book in the following words, "Let the unrighteous transgress so that all the wicked and the sinners might not know, but let those who understand understand."

He says that he was about to write what was spoken to the seven spirits. And I heard a voice from heaven saying, "Seal up what the seven thunders have spoken, and do not write it down." The act of sealing, in one sense, involved impressing the memory firmly upon your mind; but the prohibition against writing it down was a matter of divine economy, for which God knows the reason. Perhaps the punishments that are glorified are actually lighter, and worthy of the goodness of the one who punishes, making them shameful to humans.

What do Gregory the Divine and Evagrius, the great authority on Gnostic matters, say about these things? Gregory asserts that "the punishment surrounding Adam is an act of generosity, for therefore I believe God punishes." And in another context, "neither mercy is indiscriminate nor is judgment merciless." Evagrius, however, declares that "the more recent and worldly thinkers should be forgotten regarding the superior discourse on judgment; for they do not understand the suffering of the rational soul condemned to ignorance."

This shows that what is now undisclosed is to be explained through experience and the course of the events themselves. And from the heavenly voice the Evangelist learned that the voices are to be imprinted on the mind but that the final understanding and the clear interpretation of them is reserved for the last times.

And when the seven thunders had spoken, I was about to write. For earlier he heard: What you see, write in a book (Revelation I).

Seal up what the seven thunders have spoken, and do not write it down. The mysteries of the Christian faith are neither to be shown to all indiscriminately, lest they become cheap, nor hidden from the worthy, lest they be entirely unknown. Hence, later he heard: Do not seal up the words of the prophecy of this book (Revelation XXII). Both are comprehended in one verse in Daniel, where it is said to him through the angel: Seal the book and shut up the words until the appointed time (Daniel XII).

And he cried with a loud voice as when a lion roareth. Just as the lion's cry inspires beasts with fear, so does Christ inspire beastlike men with fear by threatening through the holy preachers, according to this: The lion roareth, who will not fear? [Variant of Amos 3:8] And when he had cried, the seven thunders spoke their voices. The seven thunders signify the same thing as the lion's voice, namely the preaching of the Word, as in The voice of thy thunder in a wheel. [Ps. 76:19] Note also that the seven thunders are said to have spoken after the lion's voice because the sevenfold Spirit also taught the apostles to preach what the Lord taught, whence they are called the sons of thunder. [Mark 3:17] They spoke their voices because the holy doctrine does not receive the fables of the Jews or the rubbish of philosophers into its dogmas. However, a very complicated question arises for us in what is said after that: And I was about to write the things which the seven thunders spoke: and I heard a voice from heaven, saying: Seal up the things which the seven thunders have spoken; and write them not. If the holy preaching had not been written, how would it have come to us? It seems therefore that we should understand in this place only a specific kind of writing; for one should know that the reason why we shut something under seal is in order that it should not be open to all, but that it may be loosed in due time for those we trust; whereas what we write openly, we bring to the knowledge of all. Therefore we are ordered not to divulge the mysteries of God's words to everyone indiscriminately, but to supply them with measure and as though from under a seal, according to how able we see people are to receive them; and we are ordered to give milk to drink to some people, and solid food to others. [Ref. to 1 Cor. 3:1-2] The divine mysteries are also shut under a protective seal in order that they should not be disclosed to people who were not going to believe in them at all, because when they do not accept them, they start laughing at them.