Catholic Commentary
Light for Israel, Darkness as Foretaste of Death for Egypt
20For the whole world was illuminated with clear light, and was occupied with unhindered works,21while over them alone was spread a heavy night, an image of the darkness that should afterward receive them; but to themselves, they were heavier than darkness.
Wisdom 17:20–21 contrasts the illuminated world working freely under God's order with Egypt alone shrouded in plague-darkness, which foreshadows the eternal darkness they will receive. The Egyptians experience darkness both externally and internally, their guilt and moral disorder weighing more oppressively than the physical deprivation itself.
Egypt's plague darkness was not merely external punishment—it was a foretaste of hell, and the Egyptians themselves had become heavier than the darkness they endured.
Typological/Spiritual Senses:
Read typologically, these verses anticipate the Johannine theology of light and darkness (Jn 1:5; 3:19–21; 8:12), where darkness is not absence but active resistance to the Light of the World. The Exodus plague foreshadows the confrontation between Christ and the powers of this world. Egypt's darkness becomes a type of the tenebrae that cover Jerusalem at the crucifixion (Mt 27:45), where the powers of darkness assert their supremacy — only to be undone by the Resurrection. The phrase "image of darkness that should afterward receive them" gains new resonance in Christ: the Cross reverses the typology, so that those who die in Christ pass through darkness into unending light, rather than from earthly darkness into eternal night.
Catholic tradition, uniquely attentive to the fourfold senses of Scripture, reads these verses on multiple levels simultaneously. At the literal level, the passage completes a sustained philosophical and theological reflection on the ninth plague that has no parallel in Exodus itself — the author of Wisdom transforms a narrative event into a meditation on the psychology of sin and the justice of God.
At the allegorical level, the Church Fathers consistently read the plague-darkness as a figure of spiritual blindness and eschatological judgment. St. Augustine, in De Civitate Dei (XX.21), links Egypt's darkness to the condition of those who, loving the world, are abandoned to interior blindness: "They did not wish to see; therefore they cannot see." Origen (Homilies on Exodus, 5.2) sees in the thick darkness a figure for the tenebrae exteriores — the "outer darkness" of Matthew 8:12 — noting that those who reject the Light create within themselves a darkness heavier than any physical night.
The Catechism of the Catholic Church (CCC 1033–1035) draws precisely this connection when teaching on Hell: it describes Hell not primarily as external torment imposed from without, but as the self-chosen state of definitive separation from God, who is light (1 Jn 1:5). The damned are "heavier than darkness" because they have become, through persistent rejection of grace, incapable of receiving the light they were made for. CCC 1033 states: "The chief punishment of hell is eternal separation from God." Wisdom 17:21 is a biblical seedbed for this doctrine.
Pope Benedict XVI, in Spe Salvi (§45), reflects on the darkness of judgment as inseparable from the mercy of God: the same divine light that illumines the just is experienced as burning darkness by those who have made themselves opaque to grace. Wisdom's "image of darkness" thus participates in a deep Catholic theology of divine light as both beatitude and judgment.
These verses offer a searching challenge to the contemporary Catholic in an age that tends to externalize both sin and suffering. The author of Wisdom insists that the most oppressive darkness is not circumstantial — not poverty, illness, or persecution — but the darkness generated by a conscience shaped by persistent sin and rejection of God. The phrase "they were heavier than darkness" asks the modern reader: What interior weight am I carrying that makes the world around me seem darker than it is?
Practically, these verses commend the Sacrament of Reconciliation as the specific remedy the Church offers for this interior condition. To receive absolution is to be restored to the "unhindered works" of verse 20 — to move freely again under divine light. Catholics prone to spiritual acedia, moral rationalization, or the gradual dimming of conscience would do well to sit with verse 21b as an examination of conscience: not "what have I done?" but "how heavy have I become?" Additionally, these verses invite a daily practice of inviting God's light into specific, concrete areas of life — a counter-practice to the slow accumulation of interior darkness that Wisdom diagnoses so precisely.
Commentary
Wisdom 17:20 — "The whole world was illuminated with clear light, and was occupied with unhindered works."
The phrase "the whole world" (Greek: holos ho kosmos) is theologically charged. The author does not say merely "the land of Goshen" or "the Hebrews." The universal scope is deliberate: the rest of creation continues its God-given order — sunrise, labor, harvest, commerce — precisely because light is the natural condition of a world rightly ordered toward its Creator. "Unhindered works" (Greek: anempodiστοις ergois) recalls the goodness of God's ordering work in Genesis 1, where light is the very first creative act and the prerequisite for all others (Gen 1:3). Creation, for the author of Wisdom, is sacramental: it participates in and reflects divine rationality (cf. Wis 7:22–8:1). The rest of the world working freely under clear light is not incidental background scenery — it is a theological claim that the cosmos itself witnesses to God's order, from which Egypt has cut itself off.
Verse 21a — "While over them alone was spread a heavy night, an image of the darkness that should afterward receive them."
The critical phrase is "an image of the darkness that should afterward receive them" (Greek: eikōn tou mellontos autous skotous). This is the interpretive key of the entire chapter. The plague-darkness is not self-contained punishment; it is a type, a figura, a prophetic image pressed into the present moment. The author employs the concept of eikōn — the same word used of humanity made in the image of God (Wis 2:23; Gen 1:26–27) — to signal that this darkness is a real participation in, and anticipation of, the metaphysical darkness of death and damnation. The Greek word mellontos ("that is coming," "that is about to receive them") gives the darkness an eschatological trajectory: it leans forward in time toward a final, irreversible reception. The verb "receive" (dexasthai) is almost hospitable in its irony — as if the outer darkness is a destination prepared and waiting.
Verse 21b — "But to themselves, they were heavier than darkness."
This closing clause is perhaps the most penetrating verse in the entire plague meditation. The Egyptians did not merely endure darkness from without; they were heavier than the darkness around them. The interior dimension of sin is foregrounded: their guilt, fear, and moral disorder weighed more oppressively than any external deprivation of light. This internalizing move is characteristic of Wisdom literature's anthropology — sin disfigures the soul from within (cf. Wis 1:4: "wisdom will not enter a deceitful soul"). The author implies that the physical darkness is almost merciful compared to the darkness the Egyptians carry within themselves.