Synopsis

ATHANASIUS OF ALEXANDRIA. This book is called the book of Tobit because it contains his story. He was a man from the tribe of Naphtali, held in captivity in Nineveh, merciful and fearing God. For, when he was in captivity, he did not eat bread in common with the Gentiles, but he guarded himself. He was superintendent of the markets for king Shalmaneser, and he deposited ten talents of silver at Gabelus's in Media. This Tobit devoted himself to burying the dead Jews. He was denounced to king Sennacherib for this, and fled to save himself. When he was back from his flight, after burying a few dead, he fell asleep outside the walls of his house, and while, as was his habit, he kept his eyes open in his sleep, he contracted a white film over them, and from that time he lost sight. There was in Ecbatana the daughter of Raguel, a relative of Tobit's, called Sara. The devil Asmodeus would not let her enter into any marriage. For he had already killed seven young men who had taken her as a bride. When, strongly saddened by this, she gave herself over to prayers, God sent the archangel Raphael to help her. So, Tobit, having commanded his son Tobias not to take a wife from elsewhere than from his own tribe and family, gave him the note concerning the ten talents, and told him to go and ask for them. As the son knew neither the way nor the man to whom he had to go, he went out to seek a guide for his journey, and, by God's providence, he stumbled upon Raphael, who stood outside in the appearance of a man, and he hired him for a price, because he said he knew the way. Therefore the angel accompanied him, in man's disguise, saying his name was Azarias. When they reached the waters of the Tigris, Tobias wanted to go down into them to wash himself, and soon a large fish attacked him. The angel ordered him to catch the fish, cut it into pieces, take out the liver, heart, and gall, and keep them. When, later, the boy asked what he thought they would be useful for, he replied: "The liver and heart, when set on fire, put demons to flight; and the gall removes white films from the eyes." Therefore, thanks to the advice and assistance of the angel, Tobias put the demon to flight with the smoke, and made the angel bind him in the upper part of Egypt; and so he took Sara, Raguel's daughter, as a wife. While he stayed with his wife, he sent Azarias, as a man, to Media. When Tobias had gotten back the ten talents through him, he returned to his father with him and his wife. Once he was back, he smeared the fish's gall on his father's eyes; when that had been done, scales fell off from them, and soon the old man recovered sight. He was 58 years old when he became blind, and 66 when he recovered sight. Then at last the angel revealed that he was not a man, but an angel sent by God to bring help to them and Sara. When Tobit became old, he ordered his son to depart for Media, because Nineveh, according to what the prophet Jonah had said, was going to be destroyed. And, his strength abandoning him, he died at the age of 158. His son Tobias moved to Media, where, eventually, having buried his father-in-law and mother-in-law, and heard the news of Nineveh’s destruction, he died at the age of 107. [Athanasius of Alexandria, Synop. On Tobit]⁰

Jerome

Preface on Tobit

JEROME. I do not cease to wonder at the demand of your request. For you insist I get a book written in the Chaldean language into Latin writing, certainly the book of Tobit, which the Hebrews cut from the list of Divine Scriptures, relating those things which they have transferred to Hagiographa. I have done enough for your desire, but not by my pursuit. For the zeal of the Hebrews rebuke us and charge us, to translate this for the ears of Latins against their canon. But it is better to be judging the judgment of the Pharisees and to displease them, and serve the commands of bishops, as I have practiced.  I have persisted as I have been able, and because the language of the Chaldeans is close to Hebrew speech, finding a speaker very skilled in both languages, I took to the work of one day, and whatever he expressed to me in Hebrew words, this, with a summoned scribe, I have set forth in Latin words. I will be paid the price of this work by your prayers, when, by your grace, I will have learned what you request to have been completed by me was worthy. [Jerome, Preface Tobit, PL 29:37-39]

Book of Tobit as Canonical

COUNCIL OF CARTHAGE. The Council of Carthage confirmed in the universal Synod. That nothing be read in church besides the Canonical Scripture.  Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.  But the Canonical Scriptures are as follows: Genesis, Exodus, Leviticus, and Daniel, Tobit, etc. [Council of Carthage (A.D. 419), Canon 24. NPNF s.2 v.14]

CLEMENT OF ROME. In the Old Testament it is written; 'What you don't want done to you, don't do it to others (Tob. 4:16). [Epistola  Prima  Clementis  AD  Iacobum  Fratrem  Domini, PL 130.29A]

POLYCARP. When you can do good, defer it not, because “alms delivers from death.” (Tob. 4:10) [Polycarp of Smyrna, Epistle to the Philippians 10, ANF v.1]

CLEMENT OF ALEXANDRIA. Having heard the Scripture which says, “Fasting with prayer is a good thing.” (Tob. 12:8) [Clement of Alexandria, Stromata 6.12 ANF v.2]

AMBROSE. After reading the prophetical book that is entitled Tobit, although the Scripture has made fully known to us the virtues of the holy prophet, nevertheless I think I should present to you an epitomized account containing an enumeration of his merits and works, in order that what the Scripture has treated more extensively in a historical way we may describe more concisely. [Ambrose of Milan, de Tobia, PL 14.1.759A]¹

BEDE. The book of Tobit, on the surface of the text, is beneficial.  For it especially promotes a moral life and gives an abundance of examples and teachings.  Just as fruit surpasses the leaves, so the allegorical meaning surpasses the historical meaning alone.  For it contains the greatest mysteries of the Church.  For Tobit signifies the people of Israel, who served God with a true faith and works, while others were dedicated to idolatry.  'Moreover when all went to the golden calves etc. (Tob. 1:5-6)'.  For Jeroboam built the golden calves in order to deceive his subjects, he represents the worshipers of idolatry. [Bede, Allegorica  interpretatio  in  Tobiam  PL 91.923C-D]

St. Augustine

SERMON 47

On blessed Tobias.

The prayer of the just man is the key to heaven. — 1. Blessed Tobias, who knew how to break his bread for the hungry man, prepared to pay quickly the hired servant for his work. After patiently listening to the reading that has just been recited, we were wondering at the treatment of the father and of the son, and at the way they were instructed by the angel, whom they believed to be an earthly hired servant, under heavenly glory. In truth, Tobit was stricken with the calamity of blindness in order to receive the angel as a physician, who, kindled with divine firebrands, gasped, "Prayer is good with fasting and alms" (Tob. 12:8). The prayer of the just man is the key to heaven. The prayer ascends, and God's mercy descends. Although the earth is deep down and heaven is high up, God hears the tongue of man, if his conscience is clean. He talks with the senses, if there is but a sigh on our part. Rain from the eyes is enough for his ears; he hears tears more quickly than words. The prayer of the hater is always driven away from his ears. The soul of the father and of the son was one; while either of them had his own limbs, they had a singular union of minds.  Son, says Tobit, let us dismiss this man, adding something to the wages that were agreed on; because he has brought us much good with his work (ibid. 1, etc.). And the son, after recounting the treatment they had received from him, says to his father: Father, can it possibly be right for so blessed a servant as this to be paid only the wages that were agreed on, while his good guidance is inestimable? We shall repay him with too little honor if we determine a measure for his merits.  Did he himself provide only what had been agreed on? What had been agreed on was that he should show me the region and the man to whom you had entrusted the money. First, travelling as if on a heavenly way, he prepared from the fish the eye salve that both you and I needed; he guided me, got the money back, gave me Sara for a wife. Does he deserve only the wages that were agreed on, while he was for me like a heavenly bridesman, and, what is more, father, cured the spots on your eyes by removing the film that covered them, and lit up our whole house by illuminating the lamps of your eyes? I now see more clearly because I behold you seeing. My excellent father, does he not deserve half of the goods? Let a guide and provider such as this, such a physician and guardian, as he said, receive as his share half of the goods that he has brought with me, since he has shown such kindness to me in his guidance. The good father liked the response of his wise son. He started asking the hired servant to take indeed his wages. "My brother," he said, "take what is yours, and then go in safety." Receive your wages, because you have shown good compassion to me and my son. Take up, as I said, half of the goods you have brought back with my son; for the gratitude we owe you cannot be measured.

2. The angel, who had been sent to do a kindness for free, immediately rejoiced at the wages they had thought about. Tobit, said he, or Tobias, why are you thinking, rather superfluously, about my wages? Keep what the heavenly Father has granted you. I am the instrument of healing, he is the maker of health. You do not know what sort of servant it is whose help you have earned the enjoyment of. You were not afraid to bury those who had died in captivity, Tobit: your works ascended to the Lord, because you left your dinner to lay a dead man to rest. I brought rich sacrifices to the Lord on account of this respectable burial; I was sent as a laborer of the heavenly market.  The two of you buried a dead man, and were not afraid of the sting of death. The buried man himself clamored in your defense with a silent voice. The blindness of your eyes served as a test, for your patience to earn a brighter decoration from heaven. "I am Raphael, one of the seven angels who stand before the glory of the Lord" (Ibid. 15). I do not need the enjoyment of human wages: I am made rich by dwelling with his majesty. The one who sent me is rich; he ordered things to be expended for free, as he himself granted them for free. Do not even bestow on me the honor of thanks, because you have received nothing through my power. "Bless God, and give thanks to him, and glorify him, because he has done good things among you." (Ibid. 6, 18).

3. Upon the sudden revelation of the honor of the heavenly mystery, stunned by the voice of the angel Raphael, Tobit and Tobias fell down onto the ground and altogether hid their trembling voices, because they had heard a strange voice. What did you earn, father Tobit and son Tobias? To have a heavenly servant, and hire him as an earthly laborer? The angel concealed his name from you. "I am Azarias," he said, "the son of the great Ananias" (Tob. 5:18), and he did not say, "I am the angel Raphael." With the first name, he concealed his dignity, so as not to cause fright in his hirer. For if he had said, "I am an angel", he would not have been Tobias's hired servant. The dignity of the name was reserved, so that the magnitude of the dignity might become clear in the end. See, my dearest, how great the merit of almsdeed is: he earned the privilege of having an angel as a laborer. You see how beneficial it is to bury the dead: it made his offering ascend to the heavenly majesty through the angel Raphael. You see that alms delivers from death, and the same purges away sins. It performs the purgation of the eyes; it delivers from the darkness of sins. Tobias is guided on his way, and Sara, saddened by the loss of so many men, is married thanks to the angel. [Augustine of Hippo, Sermon 226, on the Blessed Tobias]²

Ambrosiaster, Questions on the Old and New Testaments: Tobit

The providence of the Lord God towards us is so great that, not wanting us to err, he gave us the law and examples of good works, so that, following them, one may lead an honest and peaceful life with the fear of God. For he who is the maker of life naturally does not wish his work to be subject to death. Although nature itself is not devoid of law, the Lord, being good and merciful, wanted us to have greater knowledge of the things to be pursued and of the things to be avoided, and to this end he showed them through texts and examples, as the present reading attests. Therefore God's servant holy Tobit was given to us, after the law, as an example, so that we may know how the things we have read are done, and so that, if trials come, we may not desist from the fear of God, and that we may not hope for help from any other source than from him, keeping in mind that it is written, "I have been young, and now am old; and I have not seen the just forsaken, nor his seed seeking bread" (Ps. 36:25). Therefore he who hopes in God with all his mind can never be deceived. Even if tribulations arise for a time through Satan's maneuvers, the examples of holy men teach us that these things are permitted by God only for the sake of increasing our rewards; because if we bear tribulations with composure, we shall here be given consolation with effect, and in the future we shall be given eternal life with glory. For because our God is just and there is no respect of persons with him (Rom. 2:11), he lets us be tested, because he loves us, so that he may give us immense rewards after the hardship. Indeed, when the apostle was praying for his trials to cease, the Lord said to him, "My grace is sufficient for you; for power is made perfect in infirmity". As a reaction to this the apostle said, "When I am weak, then am I stronger", and "I rejoice in my tribulations," he said, "that the power of Christ may dwell in me" (2 Cor. 12:9-10). So, let us be informed by the Scripture of how praiseworthy holy Tobit is, whose devotion captivity did not diminish, whom the loss of his eyes did not stop from blessing God, whom the exhaustion of his resources did not divert from the way of justice and truth (Tob. 1-3). Indeed, need tests a just man and proves him to be just, and keeping fairness when in poverty is the true and perfect justice. From things that diminish the devotion of some, praiseworthy Tobit gained an increase of it. For want, he says, humiliates a man, and he who is humiliated cannot keep justice. But holy Tobit's spirit, intent on God, was neither broken by captivity nor humiliated by want, because he buried the bodies of the slain in spite of the prohibition, and, certain of God's generosity, he was compassionate even with the small means that he had, knowing that God prefers the compassion that is done from small means, as did the widow whom the Lord praised in the Gospel (Luke 21:2-4). For the truly faithful person, the person who does not doubt God's promises, is the one who gives generously from little. Therefore, comforting his heart with the hope of the future, Tobit, devoted to God, was found to be strong and brave in trial, showing that, when in want, one ought to be all the more vigilant in God's fear, because if want does not prompt you to seek God's help, how much less will security? Therefore holy men, certain that God has reserved for himself the judgement of all that is done in this world, not only have not been vexed about tribulations, losses, and other calamities or reproaches, but they have even accepted them with gratitude, as did our apostles, who after being beaten rejoiced that they had been accounted worthy to suffer reproach for the name of Christ (Acts 5:41). Indeed, the calamities that unjustly strike the faithful, whether in tribulations or in reproaches, are the signs of future rewards. Therefore just Tobit was so pleasing to God that he obtained for his merits a twofold reward: for the present he recovered, through the angel's agency, the sight that he had lost, and was also enriched with the resources that are useful in this life; and for the future he was made an heir of the kingdom of heaven: so that we might be taught through this that when someone obeys God's law with all their heart and does not doubt his promises, God often augments their resources in this world, and grants them eternal life in the next. There is also something else that invites us to compliance with God's law: holy Tobit did not only obtain the rewards of his own justice, because there is added to the sum of his glory also something from the good actions of those who behave as his imitators. For examples are praised in their imitators. This can happen to us as well if we live in such a way that it becomes appropriate for us to have imitators too. [Ambrosiaster, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363-4]³

Chapter 1

1:1 The book of the words of Tobit, son of Tobiel, the son of Ananiel, the son of Aduel, the son of Gabael, of the seed of Asael, of the tribe of Nephthali; 2 Who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser. 3 I Tobit have walked all the days of my life in the ways of truth and justice, and I did many almsdeeds to my brethren, and my nation, who came with me to Nineveh, into the land of the Assyrians.

AMBROSE. Tobit was a just, merciful, hospitable man; and endowed with core virtues, he underwent hardships of captivity, which he bore humbly and patiently, sorrowing for the common injustice rather than for his own, and not complaining that the approbation of his virtues had been of no avail to him, but rather judging that this outrage committed against him was less than the price of his sins.  He incurred punishment under the decree, etc. [Ambrose of Milan, de Tobia, PL 14.1.759B]

CYPRIAN. Therefore until this corruptible shall put on incorruptibly, and this mortal receive immortality, whatsoever are the disadvantages of the flesh are common to us with the human race. Thus, when the earth is barren with an unproductive harvest, famine makes no distinction; thus, when with the invasion of an enemy any city is taken, captivity at once desolates all. [Cyprian of Carthage, De Mortalitate CSEL 8.5]

AUGUSTINE. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same wave the straw is beaten small, while the grain is cleansed; and as the residues are not mixed with the oil, though squeezed out of the container by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them. For, stirred up with the same movement, mud exhales a horrible stench, and ointment emits a fragrant odor. [Augustine of Hippo, City of God, 1.8 NPNF s.1 v.2]

BEDE. Tobit points out the captivity of the human race by the captivity of the king of all of the perverse, that is, the Devil, who has cast us out of the heavenly homeland  into this valley of exile. [Bede, Allegorica interpretatio in Tobiam  PL 91.924C]

BEDE. So the teachers of the people of Israel used to minister the alms of God's word not only to unsophisticated hearers, but also the Gentile converts.  For whatever natural good thing they had that was not taken by the enemy who held them captive, they showed it to their own men as an example of virtue, and a portion of their saving knowledge as a tithe of their resources, the foreigners, that is, offered to the Gentiles. [Bede, Allegorica interpretatio in Tobiam  PL 91.924D]

1:4 And when I was in my own country, in the land of Israel being but young, all the tribe of Nephthali my father fell from the house of Jerusalem, which was chosen out of all the tribes of Israel, that all the tribes should sacrifice there, where the temple of the habitation of the most High was consecrated and built for all ages. 5 Now all the tribes which together revolted, and the house of my father Nephthali, sacrificed unto the heifer Baal. 6 But I alone went often to Jerusalem at the feasts, as it was ordained unto all the people of Israel by an everlasting decree, having the first fruits and tenths of increase, with that which was first shorn; and them gave I at the altar to the priests the children of Aaron.

AUGUSTINE. The providence of the Lord God towards us is so great that, not wanting us to err, he gave us the law and examples of good works, so that, following them, one may lead an honest and peaceful life with the fear of God. For he who is the maker of life naturally does not wish his work to be subject to death. Although nature itself is not devoid of law, the Lord, being good and merciful, wanted us to have greater knowledge of the things to be pursued and of the things to be avoided, and to this end he showed them through texts and examples, as the present reading attests. Therefore God's servant holy Tobit was given to us, after the law, as an example, so that we may know how the things we have read are done, and so that, if trials come, we may not desist from the fear of God, and that we may not hope for help from any other source than from him, keeping in mind that it is written, "I have been young, and now am old; and I have not seen the just forsaken, nor his seed seeking bread" (Ps. 36:25). Therefore, he who hopes in God with all his mind can never be deceived. Even if tribulations arise for a time through Satan's maneuvers, the examples of holy men teach us that these things are permitted by God only for the sake of increasing our rewards; because if we bear tribulations with composure, we shall here be given consolation with effect, and in the future we shall be given eternal life with glory. For because our God is just and there is no respect of persons with him (Rom. 2:11), he lets us be tested, because he loves us, so that he may give us immense rewards after the hardship. Indeed, when the apostle was praying for his trials to cease, the Lord said to him, "My grace is sufficient for you; for power is made perfect in infirmity". As a reaction to this the apostle said, "When I am weak, then am I stronger", and "I rejoice in my tribulations," he said, "that the power of Christ may dwell in me" (2 Cor. 12:9-10). [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363]⁴

1:7 The first tenth part of all increase I gave to the sons of Aaron, who ministered at Jerusalem: another tenth part I sold away, and went, and spent it every year at Jerusalem: 8 And the third I gave unto them to whom it was meet, as Debora my father’s mother had commanded me, because I was left an orphan by my father.

1:9 Furthermore, when I came to the age of a man, I married Anna of my own kindred, and of her I begat Tobias.

BEDE. when I came: So when Egypt was enriched, the people of Israel took the synagogue with all its legal ceremonies instituted by Moses.  Tobit had a son by Anna because he knew that Christ would be born from his own race, whence, 'raise up a prophet to you, etc. (Acts 3:22, Deut. 18:15)’ And 'of the fruit of your womb I will set upon your throne (Ps. 131:11).'  He gave his name to him by believing and confessing what the Father said concerning him, 'I will make him my firstborn (Ps 88:28).'  This is the name of Israel, whence: 'Israel is my son, my firstborn (Ex 4:22)." [Bede, Allegorica interpretatio in Tobiam  PL 91.924D]

1:10 And when we were carried away captives to Nineveh, all my brethren and those that were of my kindred did eat of the bread of the Gentiles.

BEDE. And from Tobias’ infancy he taught him to fear God by believing and confessing sin, and to not sin, but that a spirit of the fear of the Lord would fill him. [Bede, Allegorica interpretatio in Tobiam  PL 91.925A]

1:11 But I kept myself from eating; 12 Because I remembered God with all my heart. 13 And the most High gave me grace and favor before Enemessar, so that I was his purveyor.

AUGUSTINE. So, let us be informed by the Scripture of how praiseworthy holy Tobit is, whose devotion captivity did not diminish, whom the loss of his eyes did not stop from blessing God, whom the exhaustion of his resources did not divert from the way of justice and truth (Tob. 1-3). Indeed, need tests a just man and proves him to be just, and keeping fairness when in poverty is the true and perfect justice. From things that diminish the devotion of some, praiseworthy Tobit gained an increase of it. For want, he says, humiliates a man, and he who is humiliated cannot keep justice. But holy Tobit's spirit, intent on God, was neither broken by captivity nor humiliated by want, because he buried the bodies of the slain in spite of the prohibition, and, certain of God's generosity, he was compassionate even with the small means that he had, knowing that God prefers the compassion that is done from small means, as did the widow whom the Lord praised in the Gospel (Lk. 21:2-4). Therefore holy men, certain that God has reserved for himself the judgement of all that is done in this world, not only have not been vexed about tribulations, losses, and other calamities or reproaches, but they have even accepted them with gratitude, as did our apostles, who after being beaten rejoiced that they had been accounted worthy to suffer reproach for the name of Christ (Acts 5:41). Indeed, the calamities that unjustly strike the faithful, whether in tribulations or in reproaches, are the signs of future rewards. Therefore just Tobit was so pleasing to God that he obtained for his merits a twofold reward: for the present he recovered, through the angel's agency, the sight that he had lost, and was also enriched with the resources that are useful in this life; and for the future he was made an heir of the kingdom of heaven: so that we might be taught through this that when someone obeys God's law with all their heart and does not doubt his promises, God often augments their resources in this world, and grants them eternal life in the next. There is also something else that invites us to compliance with God's law: holy Tobit did not only obtain the rewards of his own justice, because there is added to the sum of his glory also something from the good actions of those who behave as his imitators. For examples are praised in their imitators. This can happen to us as well if we live in such a way that it becomes appropriate for us to have imitators too. [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363-4]⁵

1:14 And I went into Media, and left in trust with Gabael, the brother of Gabrias, at Rages a city of Media ten talents of silver. 15 Now when Enemessar was dead, Sennacherib his son reigned in his stead; whose estate was troubled, that I could not go into Media. 16 And in the time of Enemessar I gave many alms to my brethren, and gave my bread to the hungry, 17 And my clothes to the naked: and if I saw any of my nation dead, or cast about the walls of Nineveh, I buried him. 18 And if the king Sennacherib had slain any, when he came, and fled from Judea, I buried them privately; for in his wrath he killed many; but the bodies were not found, when they were sought for of the king. 19 And when one of the Ninevites went and complained of me to the king, that I buried them, and hid myself; understanding that I was sought for to be put to death, I withdrew myself for fear.

AMBROSE. I gave many alms to my brethren. For the devil deceived Eve so that she might overthrow her husband, that she might pledge their inheritance.  What do the usurers do?  They deceive those who are indebted.  They bind the sureties.  But Tobit did not seek a pledge or demand surety.  But you must run about to seek a surety that you may bind him with your obligations.  Behold another enemy is being prepared.  For when you have nothing whence to pay your debt, he will in your place.  You will be found a circumventor in this case and a deceiver, who have deceived your friend.  He will be stripped, he will be cast into chains in your place. [Ambrose of Milan, de Tobia, PL 14.12.792B]⁶

1:20 Then all my goods were forcibly taken away, neither was there anything left me, beside my wife Anna and my son Tobias. 21 And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father’s accounts, and over all his affairs, Achiacharus my brother Anael’s son.

1:22 And Achiacharus intreating for me, I returned to Nineveh. Now Achiacharus was cupbearer, and keeper of the signet, and steward, and overseer of the accounts: and Sarchedonus appointed him next unto him: and he was my brother’s son.

AMBROSE. Tobit took punishment under the decree that none of the children of the captivity should give burial to the dead, but he was not restrained by the prohibition so much as spurred on lest he seem to abandon the duty of piety through fear of death; for the reward of mercy was the penalty of death.  As a criminal discovered guilty of such an offense, he could scarcely at length as a needy exile, since his patrimony had been seized, be restored by a friend to his family. [Ambrose of Milan, de Tobia, PL 14.1.759B]⁷

BEDE. The Devil wanted to kill the people of God by spiritual death through idolatry, and he was not able to remove certain powers of virtue, because there were many holy men who would provide safety for his life.  Tobit escaped with his son and wife, for the Devil could not destroy his faith in the Incarnation nor the state of the synagogue, which is seen clearly in the Maccabean struggles (2 Mac. 6-7).  After the murder of the king, by his sons, all of Tobit's things were restored, because after the Devil had been defeated by his own crimes, which he made like a wicked child, prosperity returned to the people of God, which we also see change in the state of the Church in the same way. [Bede, Allegorica interpretatio in Tobiam  PL 91.925C]

Chapter 2

2:1 Now when I came home again, and my wife Anna was restored unto me, with my son Tobias, in the feast of Pentecost, which is the holy feast of the seven weeks, there was a good dinner prepared for me, in the which I sat down to eat. 2 And when I saw abundance of meat, I said to my son, Go and bring what poor man soever you shall find out of our brethren, who is mindful of the Lord; and, lo, I tarry for you. 3 But he came again, and said, Father, one of our nation is strangled, and is cast out in the marketplace. 4 Then before I had tasted of any meat, I started up, and took him up into a room until the going down of the sun. 5 Then I returned, and washed myself, and ate my meat in heaviness, 6 Remembering that prophecy of Amos, as he said, Your feasts shall be turned into mourning, and all your laughter into lamentation. 7 Therefore I wept: and after the going down of the sun I went and made a grave, and buried him.

AMBROSE. Again he started to participate in these responsibilities, if he had any supplies, seeking a stranger with whom he might take his food.  And so when he had returned weary from performing the office of burial, and a supply of food had been set before him, sending out his son he sought a companion for his banquet.  While the guest was being summoned, announcement having been made of the remains of an unburied body, he left the banquet and did not think it was pious that he should himself take food while a lifeless body lay publicly exposed.  This was his daily task, and indeed it was a great one.  For if the law requires us to cover the living who are naked, how much rather should we cover the dead.  If we are wont to escort those starting out on rather distant journeys, how much rather should we those who have set forth to that eternal home where they return no more.  I, said Job, "wept over every one that was afflicted."  Who is more afflicted than the dead, concerning whom Scripture says in another place, "Weep over the dead!"  And Ecclesiastes (7:4) says, "The heart of the wise is in the house of mourning and the heart of fools in the house of feasting."  Nothing is more excellent than this duty, to give to him who can no longer make a return to you, to deliver from the birds, to deliver from the beasts your consort in nature.  Wild beasts are said to have rendered this kindness to dead bodies; shall men refuse it? [Ambrose of Milan, de Tobia, PL 14.1.760B]⁹

AUGUSTINE. Whence also the funerals of the just men of old were with dutiful piety cared for, and their obsequies celebrated, and sepulture provided:  and themselves while living did touching burial or even translation of their bodies give charge to their sons. Tobit also, to have by burying of the dead obtained favor with God, is by witness of an Angel commended.  The Lord Himself also, about to rise on the third day, both preaches, and commends to be preached, the good work of a religious woman, that she poured out a precious ointment over His limbs, and did it for His burial:  and they are with praise commemorated in the Gospel, who having received His Body from the cross did carefully and with reverend honor see it wound and laid in the sepulcher.  These authorities however do not put us upon thinking that there is in dead bodies any feeling; but rather, that the Providence of God (Who is moreover pleased with such offices of piety) does charge itself with the bodies also of the dead, this they betoken, to the intent our faith of resurrection might be stayed up thereby. Where also is wholesomely learned, how great may be the reward for alms which we do unto the living and feeling, if not even that be lost before God, whatever of duty and of diligence is paid to the lifeless members of men.  [Augustine of Hippo, On the Care of the Dead, 5 NPNF s.1 v.3]

2:8 But my neighbors mocked me, and said, This man is not yet afraid to be put to death for this matter: who fled away; and yet, lo, he buries the dead again. 9 The same night also I returned from the burial, and slept by the wall of my courtyard, being polluted and my face was uncovered: 10 And I knew not that there were sparrows in the wall, and my eyes being open, the sparrows muted warm dung into mine eyes, and a whiteness came in my eyes: and I went to the physicians, but they helped me not: moreover Achiacharus did nourish me, until I went into Elymais.

BACHIARIUS. (v.8) not yet afraid to be put to death. Didn't the blessed Tobit thus earn the indulgence of heavenly mercy by giving burial to his brothers who had died in captivity?  I believe, urging and pressing penitence on those who had lapsed under the domination of a worldly prince. Therefore, let us, too, in accordance with what he deserves, cover his body. [Bachiarius_Hispaniae, De reparatione lapsi, PL 20.11.1047C]¹⁰

AMBROSE. (v.9) slept by the wall. While the prophet was tired by such a holy duty while resting in his chamber, he was blinded by the dung falling from a swallow's nest, but he did not complain and lament, nor did he say, 'Is this the reward from my labors?'  He grieved more at being deprived of the performance of the office of burial than by his eyes, and considered his blindness not a penalty, but a hindrance. [Ambrose of Milan, de Tobia, PL 14.2.761C]

AUGUSTINE. Therefore, comforting his heart with the hope of the future, Tobit, devoted to God, was found to be strong and brave in trial, showing that, when in want, one ought to be all the more vigilant in God's fear, because if want does not prompt you to seek God's help, how much less will security? [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363]¹¹

AUGUSTINE. Nevertheless the bodies of the dead are not on this account to be despised and left unburied; least of all the bodies of the righteous and faithful, which have been used by the Holy Spirit as His organs and instruments for all good works. For if the dress of a father, or his ring, or anything he wore, be precious to his children, in proportion to the love they bore him, with how much more reason ought we to care for the bodies of those we love, which they wore far more closely and intimately than any clothing! For the body is not an extraneous ornament or aid, but a part of man's very nature. And therefore, to the righteous of ancient times the last offices were piously rendered, and sepulchers provided for them, and obsequies celebrated; and they themselves, while yet alive, gave commandment to their sons about the burial, and, on occasion, even about the removal of their bodies to some favorite place.  And Tobit, according to the angel's testimony, is commended, and is said to have pleased God by burying the dead. [Augustine of Hippo, City of God, 1.13 NPNF s.1 v.2]

BEDE. (v.9) The same night. Do not wonder, if there is ever good that signifies bad, while bad signifying good.  If this were not possible, then one would never write 'God is light' on a black vessel but always in bright gold.  But if you write the name of the Devil in white stone, nevertheless it still signifies darkness. Therefore Tobit's blindness represents as an example, 'that blindness in part has happened in Israel (Rom. 11:25).'  He grew weary from the burial and was blinded.  For he that persists in good works without ceasing does not lose the light of faith.  While the one who neglects to stay awake, to stand firm, act like a man, and disregards strength, to whom it is said, 'Arise, you who sleep, and arise from the dead, "etc.. (Eph. 5:14) [Bede, Allegorica interpretatio in Tobiam  PL 91.925D]

BEDE. (v.10) sparrows in the wall. Because of the smooth flights, swallows signify pride and fickleness, the impurity of which blinds whom it dominates.  For one who carelessly subjects the mind to the fickleness of sport and pride sleeps as though under a swallow's nest.  This was the blindness given to the people of Israel when the coming of the Lord in the flesh was at hand, when the yoke of Roman bondage pressed hard upon them and they violated the divine precepts of the law by evil living. [Bede, Allegorica interpretatio in Tobiam  PL 91.926A]

2:11 And my wife Anna did take women’s works to do. 12 And when she had sent them home to the owners, they paid her wages, and gave her also besides a kid. 13 And when it was in my house, and began to cry, I said unto her, From whence is this kid? is it not stolen? render it to the owners; for it is not lawful to eat anything that is stolen. 14 But she replied upon me, It was given for a gift more than the wages. Howbeit I did not believe her, but bade her render it to the owners: and I was abashed at her. But she replied upon me, Where are your alms and your righteous deeds? behold, you and all your works are known.

AMBROSE. And when his wife was contributing to his support through her earnings, he took care that nothing stolen should enter his house. [Ambrose of Milan, de Tobia, PL 14.2.761C]¹²

CYPRIAN. And Tobit, after his splendid works, after the many glorious commendations of his mercy, having suffered blindness of the eyes, fearing and blessing God in his adversity, by that very affliction of his body increased in praise. And him also his wife tried to corrupt, saying: 'Where are your acts of clemency? Behold what you are suffering!' But he steadfast and firm in his fear of God and armed for all endurance of suffering by the faith of his religion did not yield in his affliction to the temptations of his weak wife, but deserved more of God through his greater patience. [Cyprian of Carthage, De mortalitate, CSEL 10]

2:15 Now when Enemessar was dead, Sennacherib his son reigned in his stead; whose estate was troubled, that I could not go into Media. 16 And in the time of Enemessar I gave many alms to my brethren, and gave my bread to the hungry,

BEDE. (v.15) was troubled. There were some among the people who with foolish audacity scoffed at the trials of that same people because it was now far from the ancient blessedness of the holy fathers who once served God nobly.  Through all its learned and chosen men that some people used to make every effort to correct such scoffers and applied itself to seeking God's forgiveness so as to gain eternal life.  Nor should it seem strange that this same Tobit, who was blind yet also reproved yet also chosen.  For Jacob, by wrestling with the angel, became lame yet also blessed, clearly signifying the unfaithful of his race in lameness, the faithful in blessing.  Tobit, a holy man and on the other hand rebuked man, does not cease from charity.  Whence, 'Charity is patient charity is kind, etc.’ (1Cor 13:4) [Bede, Allegorica interpretatio in Tobiam  PL 91.926B]¹³

2:17 And my clothes to the naked: and if I saw any of my nation dead, or cast about the walls of Nineveh, I buried him. 18 And if the king Sennacherib had slain any, when he was come, and fled from Judea, I buried them privily; for in his wrath he killed many; but the bodies were not found, when they were sought for of the king. 19 And when one of the Ninevites went and complained of me to the king, that I buried them, and hid myself; understanding that I was sought for to be put to death, I withdrew myself for fear. 20 Then all my goods were forcibly taken away, neither was there any thing left me, beside my wife Anna and my son Tobias. 21 And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father’s accounts, and over all his affairs, Achiacharus my brother Anael’s son. 22 And Achiacharus intreating for me, I returned to Nineveh. Now Achiacharus was cupbearer, and keeper of the signet, and steward, and overseer of the accounts: and Sarchedonus appointed him next unto him: and he was my brother’s son.

AUGUSTINE. It is better to be poor and insufficient, and to be given no approval, than for a man to bring harm by theft or fraud.  To have unlawfully stolen from others in any way, to himself he closes the access to the heavenly kingdom.  Hence, it is said, "Nor thieves, nor extortioners, shall inherit the kingdom of God (1 Cor. 6:10)." [Augustine of Hippo?, De conflictu vitiorum et virtutum 17, PL 143 571C]

CYPRIAN. But he (Tobit), steadfast and firm in respect of the fear of God, and armed by the faith of his religion to all endurance of suffering, yielded not to the temptation of his weak wife in his trouble, but rather deserved better from God by his greater patience… Righteous men have ever possessed this endurance. The apostles maintained this discipline from the law of the Lord, not to murmur in adversity, but to accept bravely and patiently whatever things happen in the world; since the people of the Jews in this matter always offended, that they constantly murmured against God, as the Lord God bears witness in the book of Numbers, saying, “Let their murmuring cease from me, and they shall not die.” (Num. 17:10) [Cyprian of Carthage, Treatise 7.11 ANF v.5]

Chapter 3

3:1 Then I being grieved did weep, and in my sorrow prayed, saying, 2 O Lord, you are just, and all your works and all your ways are mercy and truth, and you judge truly and justly forever. 3 Remember me, and look on me, punish me not for my sins and ignorances, and the sins of my fathers, who have sinned before you: 4 For they obeyed not your commandments: wherefore you have delivered us for a spoil, and unto captivity, and unto death, and for a proverb of reproach to all the nations among whom we are dispersed.

HILARY. So let us firstly be mindful ​that he​, who is the Lord of all, is just, and that his judgments​ ​​are proper. Why then might ​he be unjust toward his own, in those whom he​ ​himself has begotten, why would ​he be unjust? The extent of his goodness​ ​does not permit it to be ​considered​ of him. He has begotten us not to​ ​wrongdoing, not to​ ​anguish for the nature of our origin, but if it is such, whatever we suffer, happens out of the judgment of his goodness. [Hilary of Poitiers, Homilies on Psalms 118:137-138]¹⁴

CHRYSOSTOM. Christ and Moses had suffered the like. So then ease is [the portion] of sin; but to be reproached, of Christ. For what then do you wish? “The reproach of Christ,” or ease? “By faith he forsook Egypt not fearing the wrath of the king” (Heb. 11:27) [Chrysostom, Hom. 26.5 on Heb. NPNF s.1 v.14]

3:5 And now your judgments are many and true: deal with me according to my sins and my fathers’: because we have not kept your commandments, neither have walked in truth before you. 6 Now therefore deal with me as seems best unto you, and command my spirit to be taken from me, that I may be dissolved, and become dirt: for it is profitable for me to die rather than to live, because I have heard false reproaches, and have much sorrow: command therefore that I may now be delivered out of this distress, and go into the everlasting place: turn not your face away from me.

AUGUSTINE. And who is so absurd, and blinded by contentious strong opinions, as to be audacious enough to affirm that in the midst of the calamities of this mortal state, God's people, or even one single saint, does live, or has ever lived, or shall ever live, without tears or pain—the fact being that the holier a man is, and the fuller of holy desire, so much the more abundant is the tearfulness of his supplication? Are not these the utterances of a citizen of the heavenly Jerusalem: “My tears have been my meat day and night;” and “Every night shall I make my bed to swim; with my tears shall I water my couch;” and “My groaning is not hid from You;” [Augustine, City of God, 20:17 NFNP s.1 v.2]

3:7 It came to pass the same day, that in Ecbatane a city of Media Sara the daughter of Raguel was also reproached by her father’s maids; 8 Because that she had been married to seven husbands, whom Asmodeus the evil spirit had killed, before they had lain with her. Do you not know, said they, that you have strangled your husbands? you have had already seven husbands, neither was you named after any of them.

BEDE. Sara signifies figuratively the company of nations all of whose teachers knew so much about life in this world, which is formed in seven days, yet knew nothing to say about eternal life.  For this reason the devil held them all hostage, inasmuch as they were sold into idolatry to himself by his faithfulness after the enemy had been overcome. Just as Tobit took Sara as his bride by the teaching and assistance of the archangel after the demon had been bound.  The angel fittingly signifies our Savior’s divinity. [Bede, Allegorica interpretatio in Tobiam  PL 91.926C]¹⁵

PSEUDO-CHRYSOSTOM. A woman who does not say no to the pleasures of her throat also all the more does not agree to resist her lust, as even the apostle says, "She who is self-indulgent is dead even while she lives. (1 Tim. 5:6)” She is not fickle, a jokester, a singer, a lover of foul words, as girls for the most part are likely to be, who gladly either speak such things or hear them.  If they are the more shameless type, they gladly either speak, but if they still have a sense of shame, they delight to hear such things, even if they are too embarrassed actually to say such things.  She has not looked down on her husband, nor has she stared directly at him.  Those things are evidence of a prostitute, as Solomon says, "A wife's harlotry shows in her lustful eyes. (Sir. 26:9)" [Opus Imperfectum, Homilies on Matthew, PG 56 v.6 Hom.1]¹⁶

1:9 Wherefore do you beat us for them? if they be dead, go your ways after them, let us never see of you either son or daughter. 10 When she heard these things, she was very sorrowful, so that she thought to have strangled herself; and she said, I am the only daughter of my father, and if I do this, it shall be a reproach unto him, and I shall bring his old age with sorrow unto the grave. 11 Then she prayed toward the window, and said, Blessed are you, O Lord my God, and your holy and glorious name is blessed and honorable forever: let all your works praise you forever. 12 And now, O Lord, I set my eyes and my face toward you, 13 And say, Take me out of the earth, that I may hear no more the reproach. 14 You know, Lord, that I am pure from all sin with man,

3:15 And that I never polluted my name, nor the name of my father, in the land of my captivity: I am the only daughter of my father, neither has he any child to be his heir, neither any near kinsman, nor any son of his alive, to whom I may keep myself for a wife: my seven husbands are already dead; and why should I live? but if it please not you that I should die, command some regard to be had of me, and pity taken of me, that I hear no more reproach.

JEROME. It is difficult for temptation not to rise up when there is touching of fingers or movement of feet.  Whence Jeremiah (15:17), I never sat in company of partygoers, etc.  Rather, I sat alone because you filled me with bitterness. [Hugo De Charo]¹⁷

16 So the prayers of them both were heard before the majesty of the great God. 17 And Raphael was sent to heal them both, that is, to scale away the whiteness of Tobit’s eyes, and to give Sara the daughter of Raguel for a wife to Tobias the son of Tobit; and to bind Asmodeus the evil spirit; because she belonged to Tobias by right of inheritance. The selfsame time came Tobit home, and entered into his house, and Sara the daughter of Raguel came down from her upper chamber.

PSEUDO CHRYSOSTOM. God healed Tobit through the angel Raphael, because God does many of his own works through angels.  Angels do these kinds of things, God himself seems to do them, because He gives them the command and the power to do them. [Opus Imperfectum, Homilies on Matthew, PG 56 v.6 Hom.6]¹⁸

GREGORY I. Those who announce less important things are called Angels, and those who announce the highest things are called Archangels. And so not any Angel but the Archangel Gabriel was sent to Mary; for this ministry, it was fitting to have the highest Angel, since he was to announce the greatest news of all. These Archangels are also given special names to describe their particular virtue. For Michael means "Who is like to God?" Gabriel means "Strength of God," and Raphael "Medicine of God."  Whenever something is to be done needing great power, Michael is sent forth so that from his action and his name we may understand that no one can do what God can do. Hence that old enemy who through pride desired to be like God is shown at the end of the world, left to his own strength and about to undergo the final punishment, as destined to fight with Michael the Archangel, as John says, "There was a battle with Michael the Archangel." Similarly, Gabriel was sent to Mary; he who is called "Strength of God" came to announce Him who deigned to appear in humility to conquer the powers of the air. And Raphael is interpreted, as we said, "Medicine of God," for when he touched the eyes of Tobit to do the work of healing, he dispelled the "night of his blindness." [Gregory I, Homiliae in Evangelia, Hom. 34, PL 76.9.1251B]

BEDE. Raphael (whose name is translated as ‘medicine of God’) to free Tobit from blindness and Sarah from the demon.  In like fashion was the Lord sent into the world; he said of himself, A doctor is not needed for the healthy, but for the sick, (Matt. 9:12) and he redeemed the Jewish people from the darkness of unbelief and the Gentiles from the bondage of idolatry.  Of him the prophet said, And his name shall be called Angel of the Great Council. (Is. 9:6) [Bede, Allegorica interpretatio in Tobiam  PL 91.926D]¹⁹

JEROME. But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God". [Jerome, Commentaria in Danielem, PL 25.1.538B]²⁰

HIPPOLYTUS. When Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both. [Hippolytus of Rome, Exegetical Fragments, Scholia on Susanna verse 55, ANF v.5]

Chapter 4

4:1 In that day Tobit remembered the money which he had committed to Gabael in Rages of Media, 2 And said with himself, I have wished for death; wherefore do I not call for my son Tobias that I may signify to him of the money before I die?

4:3 And when he had called him, he said, My son, when I am dead, bury me; and despise not your mother, but honor her all the days of your life, and do that which shall please her, and grieve her not. 4 Remember, my son, that she saw many dangers for you, when you was in her womb: and when she is dead, bury her by me in one grave.

CYRIL OF ALEXANDRIA. There is nothing more outstanding than the dutifulness and respect of children for their parents. Besides, they will know how dangerous it is to harass them with reproaches if they ever deviate from righteousness because of the weakness of nature. But that parents are considered a most sacred thing among all nations, the divine law will show clearly as well, which, after commanding that one should love one God with all one's heart, also added this: Honor your father and your mother, that it may be well with you, and you may be long-lived upon earth (Ex. 20:12, Eph. 6:2-3). Indeed parents, in a way, bear the image of God, whence it is said, Remember that you was born through them (Sir. 7:30); and again: He that mocks his father's eye, and honors not the old age of his mother, the ravens will pluck him out of the mouth of the earth (Prov. 30:17). Moreover, that he who fails to treat his parents with the greatest respect exposes himself to reproaches and everlasting torments, the adventures of Ham very easily make clear. [Cyril of Alexandria, Glaphyra, Commentary on Gen. 50:4]²¹

AMBROSE. I cannot, without breaking the law of duty, hate my father, to whom I owe my being created, or my mother, when a mother bears the burden of her pious fetus for ten long and weary months, and there is for her more danger in delivery, more weariness in delay. [Ambrose of Milan, Expositio in psalmum David 118, PL 15.15.1415D] ²²

AMBROSE. But you are in debt to your mother for violation of her chastity, long-lasting nausea, long-lasting dangers, she for whom in her misery, there was a greater peril in the very fruits of her prayers; and when she was brought forth what she desired, she is delivered of her offspring, not of her fear Why do I speak of fathers anxious for the progress of their sons, and possessions of multiplied by strange uses, and the seeds of the farmer sown to benefit the ages of posterity?  Surely, it is needful that obedience at least be recompensed for these? [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 2.66. 1576B]²³  

4:5 My son, be mindful of the Lord our God all your days, and let not your will be set to sin, or to transgress his commandments: do uprightly all your life long, and follow not the ways of unrighteousness. 6 For if you deal truly, your doings shall prosperously succeed to you, and to all them that live justly. 7 Give alms of your substance; and when you give alms, let not your eye be envious, neither turn your face from any poor, and the face of God shall not be turned away from you. 8 If you have abundance give alms accordingly: if you have but a little, be not afraid to give according to that little: 9 For you lay up a good treasure for yourself against the day of necessity.

AMBROSE. That lending is different and rightly accursed, to give money for usury, which the law prohibits. But Tobias shunned this, who warned his son not to transgress the precept of the Lord, but of his substance to give alms, not to put out his money at interest, not to turn his face from any poor man. He who advises this condemns usury in lending. [Ambrose of Milan, de Tobia, PL 14.2.761A]²⁴

AMBROSIASTER. Paul did not want the Corinthians to feel that they were acting under compulsion to offer more than they could afford, and that they would come to be resentful because they were not acting voluntarily, and thus would be unlikely to receive any reward from God in the future.  The more generous they were in giving, the more they would themselves receive.  If someone gives as much as he can or wants to, that is accepted, because he is seen to be acting judiciously.  Because of this, he should give as much as his mind can and will allow, so that he may be rewarded for his deed. [Ambrosiaster, Commentaria in Epistolam ad Corinthios Secundam, PL 17 8.12.309B]²⁵

CYPRIAN. Therefore you are an unfair and traitorous father, unless you faithfully consult for your children, unless you look forward to preserve them in religion and true piety. You who are careful rather for their earthly than for their heavenly estate, rather to commend your children to the devil than to Christ, are sinning twice, and allowing a double and twofold crime, both in not providing for your children the aid of God their Father, and in teaching your children to love their property more than Christ.  Be rather such a father to your children as was Tobit. Give useful and saving precepts to your pledges, such as he gave to his son; command your children what he also commanded his son, saying: “And now, my son, I command you, serve God in truth. [Cyprian of Carthage, Treatise 8.19-20, ANF v.5]

4:10 Because that alms do deliver from death, and suffer not to come into darkness. 11 For alms is a good gift unto all that give it in the sight of the most High.

AUGUSTINE. Tobit in giving advice to his son, instructed him to this, to cry out; that is, he instructed him to good works. He told him to give to the poor, charged him to give alms to the needy, and taught him, saying, “My son, alms suffers not to come into darkness.”  The blind gave counsel for receiving and gaining light. “Alms,” says he, “suffers not to come into darkness.” Had his son in astonishment answered him, What then, father, have you not given alms, that you now speak to me in blindness; are you not in darkness, and yet you say to me, “Alms suffers not to come into darkness.” But no, he knew well what the light was, concerning which he gave his son instruction, he knew well what he saw in the inner man. The son held out his hand to his father, to enable him to walk on earth; and the father to the son, to enable him to dwell in heaven. [Augustine of Hippo, Sermon 38.16 on the New Testament, NPNF s.1 v.6]

AMBROSE. Pray without ceasing, fast often, and give alms; ‘because alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.’  Alms is a good gift that washes away all filth and uncleanliness. [Ambrose of Milan, Ad Virginem Devotem, PL 17 3.584C]

AMBROSE. What salvation we can obtain if we blot not our sins by fasting, seeing that the Scripture says that fasting and alms do deliver from sin?  Who are these new teachers that shut out the merit and fasting? [Ambrose of Milan, Epistolarum classis I, PL 16.60.16.1194A]

AMBROSE. He who seeks the higher shuns the lower, so that he is himself helped by the Higher Powers, he who is merciful purifies his own heart (Prov. 11:17). For who is it to cleanse the spirit, but to abolish the wretchedness of death.  ‘For alms deliver from all death.’ [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 6.59.1652C]²⁶ 

CYPRIAN. But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, “Remember whence you are fallen, and repent, and do the first works,” (Rev. 2:5) which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, ““Alms do deliver from death,” and not, assuredly, from that death which once the blood of Christ extinguished, and from which the saving grace of baptism and of our Redeemer has delivered us, but from that which subsequently creeps in through sins. [Cyprian of Carthage, Ep. 51.22 ANF v.5]

AMBROSE. Why, the very law of the Lord teaches us that this rule must be observed, so that we may never deprive another of anything for the sake of our own advantage. For it says: “Remove not the bounds which your fathers have set.” (Prov. 22:28) It bids a neighbor’s ox to be brought back if found wandering. (Ex. 23:4) It orders a thief to be put to death. (Ex. 22:2) It forbids the laborer to be deprived of his hire, (Lev. 19:13) and orders money to be returned without usury. [Ambrose, Duty of the Clergy, 3.3.20 NPNF s.2 v.10]

4:12 Beware of all whoredom, my son, and chiefly take a wife of the seed of your fathers, and take not a strange woman to wife, which is not of your father’s tribe: for we are the children of the prophets, Noah, Abraham, Isaac, and Jacob: remember, my son, that our fathers from the beginning, even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the land. 13 Now therefore, my son, love your brethren, and despise not in your heart your brethren, the sons and daughters of your people, in not taking a wife of them: for in pride is destruction and much trouble, and in lewdness is decay and great want: for lewdness is the mother of famine. 14 Let not the wages of any man, which has wrought for you, tarry with you, but give him it out of hand: for if you serve God, he will also repay you: be circumspect my son, in all things you do, and be wise in all your conversation.

4:15 Do that to no man which you hate: drink not wine to make you drunken: neither let drunkenness go with you in your journey.

GREGORY I. And the love of our neighbor is carried down into two precepts, since on the one hand it is said by a certain righteous man, Do that to no man which you hate. (Tob. 4:15) And on the other ‘Truth’ says by Himself, Therefore all things whatsoever ye would that men should do to you, do ye even so to them. (Matt. 7:12) By which two precepts of both Testaments, by the one an evil disposition is restrained, and by the other a good disposition charged upon us, that every man not doing the ill which he would not wish to suffer, should cease from the working of injuries, and again that rendering the good which he desires to be done to him, he exert himself for the service of his neighbor in kindness of heart.  But while these same two are thought on with heedful regard, the heart is made to open itself wide in innumerable offices of virtue, lest whether for the admitting of things which it ought not, the mind being agitated be heated by passions; or for the setting forth of whatsoever it ought, being undone by indolence, it may be rendered inactive.  For when it guards against doing to another what it would not on any account itself undergo at the hands of another, it looks about itself on every side with a heedful eye, lest pride lift it up, and while cutting down set up the soul even to contempt of our neighbor; lest coveting mangle the thought of the heart, and while stretching it wide to desire the things of another, straightly confine it; lest lust pollute the heart, and corrupt it, thus become the slave of its passions, in forbidden courses; lest anger increase, and inflame it even to giving vent to insult; lest envy gnaw it, and lest jealous of the successes of others it consume itself with its own torch; lest loquacity drive on the tongue beyond all bounds of moderation, and draw it out even to the extent of license in slander; lest bad feeling stir up hatred, and set on the lips even to let loose the dart of cursing.  Again, when it thinks how it may do to another what it looks for at the hands of another for itself, it considers how it may return good things for evil, and better things for good; how to exhibit towards the impertinent the meekness of longsuffering; how to render the kindness of good will to them that pine with the plague of malice, how to join the contentious with the bands of peace, how to train up the peaceable to the longing desire of true Peace; how to supply necessary things to those that are in need; how to shew to those that be gone astray the path of righteousness; how to soothe the distressed by words and by sympathy; how to quench by rebuke those that burn in the desires of the world; how by reasoning to soften down the threats of the powerful, how to lighten the bands of the oppressed by all the means that he is master of; how to oppose patience to those that offer resistance without; how to set forth to those that are full of pride within a lesson of discipline together with patience; how, with reference to the misdeeds of those under our charge, mildness may temper zeal, so that it never relax from earnestness for the rule of right; how zeal may be so kindled for revenge, that yet by kindling thus it never transgress the bounds of pity; how to stir the unthankful to love by benefits; how to preserve in love all that are thankful by services; how to pass by in silence the misdoings of our neighbor, when he has no power to correct them; how when they may be amended by speaking to dread silence as consent to them; how to submit to what he passes by in silence, yet so that none of the poison of annoyance bury itself in his spirit; how to exhibit the service of good will to the malicious, yet not so as to depart from the claims of righteousness from kindness; how to render all things to his neighbors that he is master of, yet in thus rendering them not to be swelled with pride; in the good deeds which he sets forth to shrink from the precipice of pride, yet so as not to slacken in the exercise of doing good; so to lavish the things which he possesses as to take thought how great is the bounteousness of his Rewarder, lest in bestowing earthly things he think of his poverty more than need be, and in the offering of the gift a sad look obscure the light of cheerfulness. [Gregory I, Morals on Job book 10.5.8]²⁷

CHRYSOSTOM. This is the reason why God makes us share an experience when we wrong others many times and his countless exhortations are ineffable; we learn from our experience, and are instructed in the extent of the trouble. [John Chrysostom, Commentary on Job, 31]²⁸

GREGORY I. Hence the Lord said in the Gospel, Therefore all things whatsoever ye would that men should do to you, do ye even to them. (Matt. 7:12) As if He said in plain words, ‘Visit your likeness in another man, and from your own selves learn what conduct it behooves you to exhibit to others.’ [Gregory I, Morals on Job 5:24]²⁹

AUGUSTINE. Such men did not perceive, to take only one example, that the precept, “Whatsoever ye would that men should do to you, do ye even so to them,” cannot be altered by any diversity of national customs. And this precept, when it is referred to the love of God, destroys all vices when to the love of one's neighbor, puts an end to all crimes. For no one is willing to defile his own dwelling; he ought not, therefore, to defile the dwelling of God, that is, himself. And no one wishes an injury to be done him by another; he himself, therefore, ought not to do injury to another. [Augustine of Hippo, On Christian Doctrine 3.14.22 NPNF s.1 v.2]

APOSTOLIC CONSTITUTIONS. Wherefore admonish the widows that are feeble-minded, strengthen those who are weak, and praise such of them as walk in holiness. Let them rather bless, and not calumniate. Let them make peace, and not stir up contention. [Apostolic Constitutions, 3.1.15, ANF v.7]

4:16 Give of your bread to the hungry, and of your garments to them that are naked; and according to your abundance give alms: and let not your eye be envious, when you give alms.

CHRYSOSTOM. After pronouncing those numerous Beatitudes, thus speaks; “All things whatsoever ye would that men should do to you, do ye even so to them.” (Matt. 7:12) “Many words,” says He, are not necessary, nor laws of great length, nor a diversity of instruction. Let your own will be the law. Do you wish to receive kindness? Be kind to another. Do you wish to receive mercy? Show mercy to your neighbor. Do you wish to be applauded? Applaud another. Do you wish to be beloved? Exercise love. Do you wish to enjoy the first rank? First concede that place to another. Become yourself the judge, yourself the lawgiver of your own life. And again; “Do not to another what you hate.” (Tob. 4:16) By the latter precept, he would induce to a departure from iniquity; by the former, to the exercise of virtue. “Do not you to another,” he says, “what you hate.” Do you hate to be insulted? Do not insult another. Do you hate to be envied? Envy not another. Do you hate to be deceived? Do not deceive another. [John Chrysostom, The Statutes, 13.7 NPNF s.1 v.9]

4:17 Pour out your bread on the burial of the just, but give nothing to the wicked.

PSEUDO CHRYSOSTOM. If a Christian gives to him who is not of Christ, he does not have a great reward because he did not Give it either to a Christian or one who was as a Christian, as Tobit says, 'Place your bread on the grave of the righteous, but give none to sinners.'  Again, Wisdom says, 'Give to the good man, but do not help the sinner.' (Sir. 12:7) Nonetheless, because it is written, 'Do good to all men, and especially to those who are of the household of faith,' (Gal. 6:10) whoever gives to an unbeliever has, to be sure, a modest reward, while he who gives to a believer has a double reward; first, because he is a creation of God; second, because he is a servant of God.  But whoever gives to an unbeliever has one reward because he is a creation of God, but in his will he is opposed to God.  But if a Christian welcomes in the name of Christi not a Christian but an unbeliever, he will nevertheless have his appointed reward because inasmuch as he received the non-Christian, he did so thinking he was a Christian. [Opus Imperfectum, Homilies on Matthew, PG 56 v.6 Hom.25]³⁰

AMBROSE. There is also that prophetic saying, that we should place certain things upon the sepulcher of our forefathers, which you the reader know, but an unbeliever should not understand; not that food or drink is ordered, but it is revealed that the Communion of the Holy Offerings is to be venerated. [Ambrose, Commentary on Luke, PL 15 7.43.1710A-B]³¹

GREGORY I. For he gives his bread and wine to sinners who gives assistance to the wicked for that they are wicked. For which cause also some of the rich of this world nourish players with profuse bounties, while the poor of Christ are tormented with hunger. He, however, who gives his bread to one that is indigent, though he be a sinner, not because he is a sinner, but because he is a man, does not in truth nourish a sinner, but a poor righteous man, because what he loves in him is not his sin, but his nature. [Gregory I, Pastoral Rule, 3.20, NPNF s.2 v.12]

AUGUSTINE. The latter clause of this sentence seems to forbid benevolence; for it says, “help not a sinner.” Understand, therefore, that “sinner” is put figuratively for sin, so that it is his sin you are not to help. [Augustine of Hippo, On Christian Doctrine 3.16.24 NPNF s.1 v.2]

4:18 Be not greedy to add money to money: but let it be as refuse in respect of our child. 19 For that which the Lord has given us to live with does suffice us. 20 Then said Tobit to her, Take no care, my sister; he shall return in safety, and your eyes shall see him. For the good angel will keep him company, and his journey shall be prosperous, and he shall return safe. 21 And fear not, my son, that we are made poor: for you have much wealth, if you fear God, and depart from all sin, and do that which is pleasing in his sight.

AMBROSE. For he is cast down, who seeks for usurious gains. (Ps. 17:13) Therefore let the Christian, if he has it, give money as though he were not to receive it again, or at all events only the principal which he has given. By so doing he receives no small increase of grace. Otherwise to lend would be to deceive not to succor. For what can be more cruel than to give money to one that has not, and then to exact double? He that cannot pay the simple sum how can he pay double the amount?  Let Tobit be an example to us, who never required again the money he had lent, till the end of his life; and that rather that he might not defraud his heir, than in order to levy and recover the money he had lent out. (Tob. 4:21) Nations have often been ruined by usury, and this has been the cause of public destruction. [Ambrose, PL 16 Letter 19.4-5.984A]

Chapter 5

5:1 Tobias then answered and said, Father, I will do all things which you have commanded me:

AUGUSTINE. In this case alone a son ought not to obey his father, if his father should have commanded anything contrary to the Lord his God. For indeed the father ought not to be angry, when God is preferred before him. But when a father does command that which is not contrary to God; he must be heard as God is: because to obey one's father God has enjoined. God then blessed the sons of Jonadab because of their obedience, and thrust them in the teeth of His disobedient people, reproaching them, because while the sons of Jonadab were obedient to their father, they obeyed not their God. [Augustine, Exp. On Psalms, 71.2 NPNF s.1 v.8]

5:2 But how can I receive the money, seeing I know him not? 3 Then he gave him the handwriting, and said unto him, Seek a man which may go with you, while I yet live, and I will give him wages: and go and receive the money.

5:4 Therefore when he went to seek a man, he found Raphael that was an angel.

DIONYSIUS. But they also depict them under the likeness of men (Gen. 32:24), on account of the intellectual faculty, and their having powers of looking upwards, and their straight and erect form, and their innate faculty of ruling and guiding, and whilst being least, in physical strength as compared with the other powers of irrational creatures, yet ruling over all by their superior power of mind, and by their dominion in consequence of rational science, and their innate unslavishness and indomitableness of soul. It is possible, then, I think, to find within each of the many parts of our body harmonious images of the Heavenly Powers, by affirming that the powers of vision denote the most transparent elevation towards the Divine lights, and again, the tender, and liquid, and not repellent, but sensitive, and pure, and unfolded, reception, free from all passion, of the supremely Divine illuminations. [Dionysious the Aeropagite, Celestial Hierarchy 15.3]³²

AUGUSTINE. One of true obedience does not delay; he dislikes procrastination, but has his eyes always ready for seeing, his ears for hearing, his tongue for speaking. [Hugo De Charo]

5:5 But he knew not; and he said unto him, Can you go with me to Rages? And do you know those places well?

AUGUSTINE. For so also was it with the angels who presented themselves to the eye and touch of men, not because they could do no otherwise, but because they were able and desirous to suit themselves to men by a kind of manhood ministry. [Augustine, City of God 13.22 NPNF s.1 v.2]

5:6 To whom the angel said, I will go with you, and I know the way well: for I have lodged with our brother Gabael. 7 Then Tobias said unto him, Tarry for me, till I tell my father. 8 Then he said unto him, Go and tarry not. So he went in and said to his father, Behold, I have found one which will go with me. Then he said, Call him unto me, that I may know of what tribe he is, and whether he be a trusty man to go with you. 9 So he called him, and he came in, and they saluted one another. 10 Then Tobit said unto him, Brother, show me of what tribe and family you are.

ORIGEN. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture…That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias. [Origen, De Principiis 3.2.4, ANF v.4]

5:11 To whom he said, Do you seek for a tribe or family, or an hired man to go with your son? Then Tobit said unto him, I would know, brother, your kindred and name. 12 Then he said, I am Azarias, the son of Ananias the great, and of your brethren. 13 Then Tobit said, You are welcome, brother; be not now angry with me, because I have enquired to know your tribe and your family; for you are my brother, of an honest and good stock: for I know Ananias and Jonathas, sons of that great Samaias, as we went together to Jerusalem to worship, and offered the firstborn, and the tenths of the fruits; and they were not seduced with the error of our brethren: my brother, you are of a good stock.

AUGUSTINE. The angel concealed his name from him. "I am Azarias," he said, "the son of the great Ananias", and he did not say, "I am the angel Raphael." With the first name, he concealed his dignity, so as not to cause fright in his hirer. For if he had said, "I am an angel", he would not have been Tobias's hired servant. The dignity of the name was reserved, so that the magnitude of the dignity might become clear in the end. [Augustine of Hippo, Sermon 226.6 On Tobit]

BEDE. Tobias introduced the angel to his father and the angel greeted him saying, ‘May you always be joyful;’ to which the father responded, ‘How can I who sit in darkness and see nothing of heaven’s light be joyful?’  ‘Be hearty in spirit,’ he replied, ‘your cure from the Lord is at hand.’ Likewise, through miracles he worked in the flesh, our Lord showed the Jews, from whom he had assumed the flesh, that is the Son of God and an angel, that is, a messenger of the Father’s will.  And he proclaimed the joy of everlasting salvation to them, saying, Do penance, for the kingdom of heaven is at hand. (Matt. 4:17) [Bede, Allegorica interpretatio in Tobiam  PL 91.927A]³³

BEDE. The angel promises Tobit that he will guide his son to the Median city of Rages and then bring him back to him.  Although most of the Jews have been blinded, the Lord similarly promises the believers among them that he will reveal the mysteries of his incarnation to the Gentile multitudes and then at the end of time, when faith in his divinity everywhere accompanies and animates all things, he will disclose these mysteries more fully to his own people, from whom he assumed flesh. [Bede, Allegorica interpretatio in Tobiam  PL 91.927B]³⁴

BEDE. When Tobias asked the angel where he came from, he replied, I am Azarias, son of the great Ananias.  ‘Azarias’ is translated as ‘the Lord our Helper’; ‘Ananias’ as ‘the Lord’s grace.  The Lord also deeply impresses the fact upon these believing in him that it is he whose coming the prophet desired when he sings, You O Lord, are my helper and deliverer; do not delay; (Ps. 70:5) of him the evangelist also says, We have seen his glory, glory as of the Only-begotten from the Father, full of grace and truth. (Jn. 1:14) [Bede, Allegorica interpretatio in Tobiam  PL 91.927B-C]³⁵

5:14 But tell me, what wages shall I give you? will you a drachm a day, and things necessary, as to my own son? 15 Yes, moreover, if you return safe, I will add something to your wages. 16 So they were well pleased. Then he said to Tobias, Prepare yourself for the journey, and God send you a good journey. And when his son had prepared all things for the journey, his father said, You go with this man, and God, which dwells in heaven, prosper your journey, and the angel of God keep you company. So they went forth both, and the young man’s dog with them. 17 But Anna his mother wept, and said to Tobit, Why have you sent away our son? is he not the staff of our hand, in going in and out before us? 18 Be not greedy to add money to money: but let it be as refuse in respect of our child. 19 For that which the Lord has given us to live with does suffice us. 20 Then Tobit said to her, Take no care, my sister; he shall return in safety, and your eyes shall see him. 21 For the good angel will keep him company, and his journey shall be prosperous, and he shall return safe. 22 Then she made an end of weeping.

BEDE. When the Lord appeared in the flesh, all those things that pertained to the world’s redemption were prepared, namely, Christ’s virtues, his teaching, temptation, suffering, resurrection, ascension, the sending of the Holy Spirit, the faith of believers, and persecution by unbelievers.  By these things the faith and life of the Holy Church are nourished and strengthened until he brings the life of this age to a close.  When these proclaimed the joys of heavenly salvation and peace through the apostles to the people and synagogue, whence he had received his origin in the flesh; and to those who through him were willing to believe and accept these things he gave himself, and in this way also he came to save the Gentiles through these same teachers. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.927D]³⁶

Chapter 6

6:1 And Tobias went forward, and the dog followed him and they came in the evening to the river Tigris, and they lodged there.

AMBROSE. What shall I say about dogs who have a natural instinct to show gratitude and to serve as watchful guardians of their masters' safety? Hence Scripture cries out to the ungrateful, the slothful, and the craven: 'Dumb dogs, not able to bark.' (Is. 56.10) To dogs, therefore, is given the ability to bark in defense of their masters and their homes. Thus you should learn to use your voice for the sake of Christ, when ravening wolves attack His sheepfold. Have the word ready on your lips, lest, like a silent watch-dog, you may appear because of your unfaithfulness to abandon the post entrusted to you. Such a dog was the friend and companion of an angel. Not without reason did Raphael in the prophetic book cause this dog to accompany the son of Tobit when he went on a journey, in order to drive out Asmodeus and thereby confirm the marriage. The demon is driven out as the result of a grateful recognition and the union is stabilized.  And so, under the symbolism of a dumb animal, the angel Raphael, as director of the young man Tobias whom he had agreed to protect, was able to arouse sentiments of gratitude in him. Who would not feel shame if he did not return thanks to those who are well deserving of it, when he sees that even beasts shun the sin of ingratitude? These animals hold in grateful memory the sustenance they have acquired. Are you not mindful of the salvation you have received? [Ambrose of Milan, Hexameron, PL 14.6.17.248A-B]

BEDE. When the Lord came to save the nations, holy preachers followed in his footsteps to fulfill what he commanded: Go and teach all nations. (Matt. 28:19) And so the Lord himself first filled Cornelius’ household with the Holy Spirit and Peter duly baptized them with water. (Acts 10:44-48) Now teachers are here called ‘dogs’ because they defend their Master’s spiritual household, wealth, and sheep from thieves and beasts, that is, from unclean spirits and heretical persons. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.928A]³⁷

BASIL. And Tobias went forward, and the dog followed him. The dog is not gifted with a share of reason; but with him instinct has the power of reason. The dog has learned by nature the secret of elaborate inferences, which sages of the world, after long years of study, have hardly been able to disentangle. When the dog is on the track of game, if he sees it divide in different directions, he examines these different paths, and speech alone fails him to announce his reasoning. The creature, he says, is gone here or there or in another direction. It is neither here nor there; it is therefore in the third direction. And thus, neglecting the false tracks, he discovers the true one. What more is done by those who, gravely occupied in demonstrating theories, trace lines upon the dust and reject two propositions to show that the third is the true one? Does not the gratitude of the dog shame all who are ungrateful to their benefactors? Many are said to have fallen dead by their murdered masters in lonely places.  Others, when a crime has just been committed, have led those who were searching for the murderers, and have caused the criminals to be brought to justice. [Basil the Great, Hexameron Homily 9.4 NPNF s.2 v.8]

6:2 And when the young man went down to wash himself, a fish leaped out of the river, and would have devoured him.

AUGUSTINE. That fish which came alive out of the river to Tobias, whose heart, liver, consumed by passion, put the demon to flight, was Christ, and by the bitterness of the gall, the blind man was healed, and the world was restored. [Augustine of Hippo, Sermon 4 on Peter and Paul]

OPTATUS. But I do not know if it came with that fish, which is understood as Christ, which in the recitation of the patriarchal narratives is said to have been caught in the Tigris, whose gall-bladder and liver Tobias took to guard the woman Sara and to bring light to the blindness of Tobit; by the insides of the same fish the demon Asmodeus was driven away from the girl Sara, who is understood as the Church, and blindness was expelled from Tobias.  This is the fish, which baptism is introduced into the waves of the font, so that what was water may also be called a fish pool because of the fish. [Optatus of Mileve, De schismate Donatistarum, PL 11.3.2.991A]³⁸

BEDE. Here again the mystery of the Lord’s suffering is plainly signified.  For the huge fish that Tobias killed at the angel’s prompting, after it tried to devour him, signifies the ancient devourer of humankind, namely the devil, whom the divine power snared while the devil was eagerly anticipating the death of the flesh in our Redeemer.  The river Tigris, which owing to its rapid course takes its name from the tiger, the swiftest beast, indicates the downward course of our death and mortality.  In it the enormous fish lay hidden because humanity’s invisible seducer had power over death. (Heb. 2:14) Tobias remained at the flowing Tigris because when the Lord appeared in the world, he led his life among sinners and mortals, yet the water of sin did not touch him nor did the prince of darkness find anything of his own in the Lord when he came near.  And just as Tobias went out to the river to wash his feet, so the Lord accepted death, to which he owed no debt, so that he might wash all the faithful (that is, his own members) from death’s and sin’s pollution.  The fish fell upon Tobias and wanted to devour him; when the Lord suffered on the cross, the devil, who had instructed that he be crucified-came hoping by chance to find some wickedness in his soul. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.928B]³⁹

6:3 Then the angel said unto him, Take the fish. And the young man laid hold of the fish, and drew it to land.

BEDE. Terrified of the fish, Tobias cried out in a loud voice saying, ‘Sir, it is coming upon me.’  So also, when the point of death drew near, the Lord began to fear and grow weary. (Mk. 14:33) He feared not the devil, but did shudder at death, which entered the whole world through the devil’s envy through the natural weakness of the flesh. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.928B]⁴⁰

6:4 To whom the angel said, Open the fish, and take the heart and the liver and the gall, and put them up safely.

BEDE. Now he grabbed his gill so that he might cut off that most vile head from the trapped body with the right hand of his power; that is, so that the loving Redeemer might both sever the ancient enemy’s wickedness from the heart of those whom he had wickedly united to himself-and had made as though they were one body with him-and engraft these into the body of his own Church.  For a fish has its gill where its head and body meet.  Now just as our Lord is the head of his Church, and the Church is truly his body, so too is the devil head of all the wicked and they are all his body, his members.  So the Lord grabbed that monstrous fish’s gill, drew the fish to himself, and delivered and confidently uprooted those whom he foreknew to be sons of light from the power of darkness.

BEDE. Now when he had done this, it says, the fish began to pant at his feet on the shore.  When the Lord overcame the wicked enemy’s iniquity, brought it into the light, and made it apparent to all, the devil still struggled pridefully to stir up persecution among the Lord’s elect. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.928D]⁴¹

6:5 So the young man did as the angel commanded him; and when they had roasted the fish, they did eat it: then they both went on their way, till they drew near to Ecbatane.

BEDE. The Lord disemboweled the fish when he plainly revealed the devil’s wickedness to the saints and cut out the secrets, as it were, of his snares.  He set aside for himself his heart because he wanted to point out to the saints, from Scripture, the devil’s cunning, about which it says, Now the serpent was more cunning than all the creatures of the earth. (Gen. 3:1)  Of that heart Paul also said, For we are not ignorant of its designs. (2 Cor. 2:11)  He set aside even his gall-bladder because, on account of his zeal for caution, he wanted it to be written and remembered with how much malicious frenzy the devil rages against humankind.  He also set aside the liver because he deigned to show us through teachers of truth the seasoned male violence of Satan’s cogitations against us.  For they say that the liver’s heat and secret strength boil down foods that have been swallowed so that they can be digested.  For when by careful meditation we truly inquire about in which those things that we determine to do should be completed, we boil them down, just as we, using the liver’s heat, boil down foods taken into the stomach. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.929A]⁴²

6:6 Then the young man said to the angel, Brother Azarias, to what use is the heart and the liver and the gal of the fish? 7 And he said unto him, Touching the heart and the liver, if a devil or an evil spirit trouble any, we must make a smoke thereof before the man or the woman, and the party shall be no more vexed. 8 As for the gall, it is good to anoint a man that has whiteness in his eyes, and he shall be healed. 9 And when they were come near to Rages,

AUGUSTINE. Now demons are attracted to dwell in certain temples by means of the creatures (God's creatures, not theirs), who present to them what suits their various tastes. They are attracted not by food like animals, but, like spirits, by such symbols as suit their taste, various kinds of stones, woods, plants, animals, songs, rites. [Augustine of Hippo, City of God, 21.6 s.1 v.2]

6:10 The angel said to the young man, Brother, today we shall lodge with Raguel, who is your cousin; he also has one only daughter, named Sara; I will speak for her, that she may be given to you for a wife. 11 For to you does the right of her appertain, seeing you only are of her kindred. 12 And the maid is fair and wise: now therefore hear me, and I will speak to her father; and when we return from Rages we will celebrate the marriage: for I know that Raguel cannot marry her to another according to the law of Moses, but he shall be guilty of death, because the right of inheritance does rather appertain to you than to any other.

CYPRIAN. Marriage is not to be contracted with Gentiles. In Tobit: “Take a wife from the seed of your parents, and take not a strange woman who is not of the tribe of your parents.”  Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: “The woman is bound so long as her husband lives; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus.”  And again: “Do you not know that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or do you not know that he who is joined together with an harlot is one body? For two shall be in one flesh. But he who is joined to the Lord is one spirit.”  Also in the second to the Corinthians: “Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? Or what communication has light with darkness?” Also concerning Solomon in the third book of Kings: “And foreign wives turned away his heart after their gods.” [Cyprian of Carthage, Treatise 13.3.62 ANF v.5]

BEDE. The angel suggested that upon entering Raguel’s house Tobit ask for Raguel’s daughter Sara to be his wife.  Raguel signifies the Gentiles, whom the Lord deigned to visit through his preachers so that he might take a bride from its stock for himself, that is, so that he might make heathendom itself be his Church.  Even the name ‘Sara’ corresponds to the Church on account of the Sara who-as wife of Abraham the patriarch-bore Isaac, son of the promise, that is, the free people of the Church.  Now the name ‘Raguel’, which can be translated as ‘God is their food’ or ‘God is their friend,’ designates that people who, when the devil’s deceit had been conquered, bound themselves and their own to the Lord’s fellowship and learned to say, The Lord feeds me, I shall not want, and deserves to hear, Now I shall not call you servants, but my friends. (Ps. 23:1) [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.929C-D]⁴³

6:13 Then the young man answered the angel, I have heard, brother Azarias that this maid has been given to seven men, who all died in the marriage chamber. 14 And now I am the only son of my father, and I am afraid, lest if I go in unto her, I die, as the other before: for a wicked spirit loves her, which hurts no body, but those which come unto her; wherefore I also fear lest I die, and bring my father’s and my mother’s life because of me to the grave with sorrow: for they have no other son to bury them. 15 Then the angel said unto him, Do you not remember the precepts which your father gave you, that you should marry a wife of your own kindred? wherefore hear me, O my brother; for she shall be given you to wife; and make you no reckoning of the evil spirit; for this same night shall she be given you in marriage. 16 And when you shall come into the marriage chamber, you shall take the ashes of perfume, and shall lay upon them some of the heart and liver of the fish, and shall make a smoke with it: 17 And the devil shall smell it, and flee away, and never come again any more: but when you shall come to her, rise up both of you, and pray to God which is merciful, who will have pity on you, and save you: fear not, for she is appointed unto you from the beginning; and you shall preserve her, and she shall go with you. Moreover I suppose that she shall bear you children. Now when Tobias had heard these things, he loved her, and his heart was effectually joined to her.

PROSPER. That the design of the divine election does not do away with attention to prayer, I shall prove with evidence from one text, omitting all others for the sake of briefness. In the book of Tobit the angel Raphael says to Tobias, the son: Remember the commandments of your father, that he ordered you to take a wife from the family of your father. And now, hear me, brother, do not take into account that devil; but ask for her. And know that she will be given you for wife this night. And when you shall enter into the chamber, take of the liver of that fish, and put it on the coals: a smell will spread, and the devil shall smell it, and he will be driven away, and he shall never anymore make his appearance about her. And when you shall begin to desire to be with her, first rise both, and pray the Lord of heaven, that mercy and health be given you. And do not fear, for she was destined for you before the centuries, and you shall heal. Therefore, although it is impossible that God's decree would not come true, yet it does not do away with the practice of prayer, nor does the design of the election diminish the effort of man's free will. God rather preordained the effect He intended in such a way that He desires man's merit to grow through the labor of good works, through perseverance in supplications, through the practice of virtues. He wants to crown the good works of men not only according to His own plan but also according to their merits. [Prosper of Aquitaine, De vocatione omnium gentium, PL 51.2.36.721A]⁴⁴

Chapter 7

7:1 And when they were come to Ecbatane, they came to the house of Raguel, and Sara met them: and after they had saluted one another, she brought them into the house. 2 Then said Raguel to Edna his wife, How like is this young man to Tobit my cousin! 3 And Raguel asked them, From where are you, brethren? To whom they said, We are of the sons of Nephthalim, which are captives in Nineveh. 4 Then he said to them, Do you know Tobit our kinsman? And they said, We know him. Then said he, Is he in good health? 5 And they said, He is both alive, and in good health: and Tobias said, He is my father. 6 Then Raguel leaped up, and kissed him, and wept, 7 And blessed him, and said unto him, You are the son of an honest and good man. But when he had heard that Tobit was blind, he was sorrowful, and wept. 8 And likewise Edna his wife and Sara his daughter wept. Moreover they entertained them cheerfully; and after that they had killed a ram of the flock, they set store of meat on the table. Then said Tobias to Raphael, Brother Azarias, speak of those things of which you did talk in the way, and let this business be dispatched.

7:9 So he communicated the matter with Raguel: and Raguel said to Tobias, Eat and drink, and make merry: 10 For it is meet that you should marry my daughter: nevertheless I will declare unto you the truth. 11 I have given my daughter in marriage to seven men, who died that night they came in unto her: nevertheless for the present be merry. But Tobias said, I will eat nothing here, till we agree and swear one to another.

BEDE. When asked for his daughter, Raguel was at first terrified, knowing what had happened to those seven men.  But when the angel taught that while impure men could not have her, the God-fearing Tobias could, Raguel consented to give her to him. (Tob. 7:10-16) The Gentiles, hearing the word of faith and having been admonished by the apostles so that they might fill Christ’s Church throughout the world with their offspring, could not accept the ways and the law of the new faith without secure explanation, knowing that in olden days they had many teachers-being understood here, as it were, by the number seven-who all had known the joys of this life only, but would say nothing certain about eternal things.  And because of this, the ruin of eternal death seized those who were without hope of immortal life.  But when that Truth which was sounding abroad through the mouths of its teachers taught inwardly, the Gentiles finally understood that fools must say foolish things and that those who had not known the true God must perish. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.930B]⁴⁵

AMBROSE. Tobit also clearly portrayed in his life true virtue, when he left the feast and buried the dead, (Tob. 2:4) and invited the needy to the meals at his own poor table. And Raguel is a still brighter example. For he, in his regard for virtue, when asked to give his daughter in marriage, was not silent regarding his daughter's faults, for fear of seeming to get the better of the suitor by silence. So when Tobit the son of Tobias asked that his daughter might be given him, he answered that, according to the law, she ought to be given him as near of kin, but that he had already given her to six men, and all of them were dead. (Tob. 7:11) This just man, then, feared more for others than for himself, and wished rather that his daughter should remain unmarried than that others should run risks in consequence of their union with her. [Ambrose of Milan, On the Duties of the Clergy 3.16 NPNF s.2 v.10]

12 Raguel said, Then take her from henceforth according to the manner, for you are her cousin, and she is yours, and the merciful God give you good success in all things. 13 Then he called his daughter Sara, and she came to her father, and he took her by the hand, and gave her to be wife to Tobias, saying, Behold, take her after the law of Moses, and lead her away to your father. And he blessed them; 14 And called Edna his wife, and took paper, and did write an instrument of covenants, and sealed it. 15 Then they began to eat. 16 After Raguel called his wife Edna, and said unto her, Sister, prepare another chamber, and bring her in here. 17 Which when she had done as he had bidden her, she brought her there: and she wept, and she received the tears of her daughter, and said unto her, 18 Be of good comfort, my daughter; the Lord of heaven and earth give you joy for this your sorrow: be of good comfort, my daughter.

Chapter 8

8:1 And when they had supped, they brought Tobias in unto her. 2 And as he went, he remembered the words of Raphael, and took the ashes of the perfumes, and put the heart and the liver of the fish thereupon, and made a smoke therewith. 3 The which smell when the evil spirit had smelled, he fled into the utmost parts of Egypt, and the angel bound him.

BEDE. When Tobit was taken to Sara in her bedroom, he brought forth part of the liver from his bag and placed it on live coals.  When the Lord is gathering the Church from among the Gentiles, at the first moment of her betrothal he command her in the person of each believer to renounce Satan, all his works, and all his pomp and then confess faith in the Holy Trinity for the forgiveness of sins, which is, as it were, to consume the fish’s inmost organs with live coals. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.930B]⁴⁶

ANDREW OF CAESAREA. For the custom is to banish both the beasts and the evil demons to the deserted places, both on account of the divine economy having liberated humans from the harm that comes from them and on account of their characteristic hatred of mankind. [Andrew of Caesarea, Commentary on the Apocalypse 8:7]⁴⁷

TERTULLIAN. Satan will not be at liberty to do anything against the servants of the living God unless the Lord grant leave, either that He may overthrow Satan himself by the faith of the elect which proves victorious in the trial, or in the face of the world show that apostatizers to the devil's cause have been in reality His servants. You have the case of Job, whom the devil, unless he had received authority from God, could not have visited with trial, not even, in fact, in his property.   Nor would the devil's legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God. [Tertullian, De Fuga in Persecutione 2 ANF v.4]

BEDE. A demon can be permitted to harass men and driven from them.  For God allows some people to be tested by them, such as Job, and for refining like Tobit, preserved like Magdalene, and reproved like Paul with a thorn in his flesh by a messenger of Satan, and the Corinthians excommunicated to their damnation by Paul. [Bede the Venerable, Allegorica expositio in Samuelem, PL 91.3.1.608D]

BEDE. After these things had been done, the angel caught and bound the demon, because after one renounces the devil and confesses the true faith, forgiveness of sins follows as the water of baptism drives out the devil.  Now he bound him because he restrained him from attacking the faithful.  For although the devil is sometimes permitted to test them so that they may be proven, he is forbidden to overcome them in such a way that they abandon the faith. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.931A]⁴⁸

4 And after that they were both shut in together, Tobias rose out of the bed, and said, Sister, arise, and let us pray that God would have pity on us. 5 Then began Tobias to say, Blessed are you, O God of our fathers, and blessed is your holy and glorious name forever; let the heavens bless you, and all your creatures. 6 You made Adam, and gave him Eve his wife for an helper and stay: of them came mankind: you have said, It is not good that man should be alone; let us make unto him an aid like unto himself.

CLEMENT OF ALEXANDRIA. During the captivity lived Esther and Mordecai, whose book is still extant, as also that of the Maccabees. During this captivity Mishael, Ananias, and Azarias, refusing to worship the image, and being thrown into a furnace of fire, were saved by the appearance of an angel. At that time, on account of the serpent, Daniel was thrown into the den of lions; but being preserved through the providence of God by Ambacub, he is restored on the seventh day. At this period, too, occurred the sign of Jonah; and Tobias, through the assistance of the angel Raphael, married Sara, the demon having killed her seven first suitors; and after the marriage of Tobias, his father Tobit recovered his sight. At that time Zorobabel, having by his wisdom overcome his opponents, and obtained leave from Darius for the rebuilding of Jerusalem, returned with Esdras to his native land; and by him the redemption of the people and the revisal and restoration of the inspired oracles were effected; and the Passover of deliverance celebrated, and marriage with aliens dissolved. [Clement of Alexandria, The Stromata 1.21, ANF v.2]

8:7 And now, O Lord, I take not this my sister for lust but uprightly: therefore mercifully ordain that we may become aged together.

PSEUDO-CHRYSOSTOM. The angel recommends Tobias at his marriage, when he will come to that human custom, to first rise and pray, O Lord, I take not this my sister for lust but uprightly.'  If he had prayed any other way, his prayer would not have pleased God.  You see, therefore, how he excuses that most foul work of the flesh for the sake of begetting children, the necessity for human-kind to procreate has been abolished.  Now it is not the multitude of people but the love of the saints that delights him. [Opus Imperfectum, Homilies on Matthew, PG 56 v.6 Hom.1]⁴⁹

AUGUSTINE. Thus Tobias says in his prayer to God, before having intercourse with his wife, "And now, O Lord, You know that not in wantonness I take to wife my sister;" though she was not sprung immediately from the same father or the same mother, but only belonged to the same family. And Lot is called the brother of Abraham, though Abraham was his uncle.  And, by the same use of the word, those called in the Gospel the Lord's brothers are certainly not children of the Virgin Mary, but all the blood relations of the Lord. (Matt. 12:46) [Augustine of Hippo, Contra Faustum 22.35, NPNF s.1 v.4]

8:8 And she said with him, Amen. 9 So they slept both that night. And Raguel arose, and went and made a grave, 10 Saying, I fear lest he also be dead. 11 But when Raguel came into his house,

BEDE. Meanwhile, as the cocks were crowing, Raguel and his servants dug a grave because he was afraid the demon had killed Tobias.  But after learning that Tobias was safe he ordered it to be refilled with earth at once.  The crowing of the cocks is the sound of the preachers who, at morning’s approach, would prophesy to the world that faith’s true day was about to come after error’s darkness.  Some among the Gentiles doubted whether the Lord had truly defeated the ancient enemy and for this reason thought it best to bury and conceal the faith in his name; yet afterwards when the light of truth was made known, which the lie day dawning and the spreading abroad of the cock’s song-which is the voice of teachers who were accustomed to rise up in their heart’s swift flight toward heavenly desires-the Gentiles drove every cloud of doubt from their minds and at the defeat of the enemy recognized Christ truly as the Holy Church’s Bride-groom. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.931A-B]⁵⁰

8:12 He said unto his wife Edna. Send one of the maids, and let her see whether he be alive: if he be not, that we may bury him, and no man know it. 13 So the maid opened the door, and went in, and found them both asleep, 14 And came forth, and told them that he was alive. 15 Then Raguel praised God, and said, O God, you are worthy to be praised with all pure and holy praise; therefore let your saints praise you with all your creatures; and let all your angels and your elect praise you forever. 16 You are to be praised, for you have made me joyful; and that is not come to me which I suspected; but you have dealt with us according to your great mercy. 17 You are to be praised because you have had mercy of two that were the only begotten children of their fathers: grant them mercy, O Lord, and finish their life in health with joy and mercy. 18 Then Raguel bade his servants to fill the grave. 19 And he kept the wedding feast fourteen days. 20 For before the days of the marriage were finished, Raguel had said unto him by an oath, that he should not depart till the fourteen days of the marriage were expired; 21 And then he should take the half of his goods, and go in safety to his father; and should have the rest when I and my wife be dead.

8:22 He caused also two fat kine, and four wethers to be killed, and a banquet to be prepared for all his neighbors, and all his friends, [Vulgate]

BEDE. Rejoicing at Tobit’s survival and his daughter’s union and marriage, Raguel had two fat cows and four rams slaughtered and a banquet prepared for all his neighbors and friends.  Rejoicing at their faith in Christ and their call to God, the Gentiles made so much progress in the Lord that from their number there arose teachers and later even martyrs.  Such teachers and martyrs are surely the cows, because they bear the gospel’s yoke easily in that they beget suckle by their preaching those also who grow up to bear the same yoke.  They are also rams because they are fathers and leaders of those following them.  Of these, it is said, Bring the sons of rams to the Lord. (Ps. 28:1) The cows are fat because the teachers are filled with the grace of heavenly love.  Of this grace the Psalmist prays, Let my soul be filled as with the fat of abundance. (Ps. 63:5) Two cows were slaughtered because those who either freely mortify their bodies so as to be made living sacrifice for Christ or who surrender their bodies to be killed at the hands of unbelievers surely have learned to stand against the enemy with the weapons of righteousness on the right and on the left, that is, in prosperity and adversity. (2 Cor. 6:7) Four rams were slaughtered because holy teachers and martyrs preserve the four books of the holy gospel by their faith and labor; because they are protected by the four chief virtues-prudence, fortitude, temperance, and righteousness; and because they establish Christ’s flock throughout the world, which is divided into four regions.  Raguel had the cows and rams slaughtered because the Gentiles showed that such of their own who had come to the faith were the ones whom the enemy seeks to test because of their exceeding virtue.  Unable to conquer those who he tests, he can only succeed at making martyrs become conquerors.  Or surely Raguel slaughtered those taught by the Gentiles to crucify their flesh with its vices and desires for Christ’s sake. (Gal. 5:24)  With their slaughter he prepared a banquet for all his neighbors and friends because the growth, life, suffering, and crowing of the saints bestow joy upon many who are refreshed as though by a feast from their examples. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.931D]⁵¹

8:23 And Raguel adjured Tobias, to abide with him two weeks. [Vulgate]

BEDE. Raguel entreated Tobit to stay with him for two Sabbaths.  We also entreat our Lord to stay with us until we come to the perfection of holy rest by the grace of the Holy Spirit.  By that grace we rest both from servile deeds-namely, the sins of the body-and from perverse thoughts of the mind.  And resting in our heart and body is he who said, On whom will mu spirit rest if not on one who is humble, quiet, and fears my words? (Is. 66:2) [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.932A]⁵²

Chapter 9

9:1 Then Tobias called Raphael, and said unto him, 2 Brother Azarias, take with you a servant, and two camels, and go to Rages of Media to Gabael, and bring me the money, and bring him to the wedding.

AUGUSTINE. The angel concealed his name. "I am Azarias," he said, "the son of the great Ananias" (Tob. 5:18), and he did not say, "I am the angel Raphael." With the first name, he concealed his dignity, so as not to cause fright in his hirer. For if he had said, "I am an angel", he would not have been Tobias's hired servant. The dignity of the name was reserved, so that the magnitude of the dignity might become clear in the end. See, my dearest, how great the merit of alms-deed is: he earned the privilege of having an angel as a laborer. You see how beneficial it is to bury the dead: it made his offering ascend to the heavenly majesty through the angel Raphael. [Augustine of Hippo, Sermon 226.6 On Tobit]⁵³

9:3 For Raguel has sworn that I shall not depart. [However, I beseech you, to take with you beasts and servants, and to go to Gabelus to Rages the city of the Medes: and to restore to him his note of hand, and receive of him the money, and desire him to come to my wedding. Vulgate]

AMBROSE. For if you think that he who is sent is inferior to him by whom he is sent, you must learn also that an inferior has sent a superior, and that superiors have been sent to inferiors. For Tobias sent Raphael the archangel, and an angel was sent to Balaam, (Num. 22:22) and the Son of God to the Jews. [Ambrose of Milan, on the Christian Faith 5.94 NPNF s.2 v.10]

BEDE. They ask him to come among them to gather into his faith nations that have not yet received faith’s mysteries, but have heard of it only by report.  They ask him in his mercy to allow the nations to exchange the talent of the Word, which they have learned by report, for the actual obedience of faith, and so also to be invited by virtue of their belief and upright living, into the Holy Church’s wedding feast.  At that feast Christ is the Bridegroom; at that feast He has made new wine from water, that is, he gives spiritual understanding of the law.  And the Lord does not deny their request, but heeding the prayers of those rightly seeking him, he daily gathers new nations into the Church.  [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.932B]⁵⁴

AUGUSTINE. So what does he conclude? In the churches I will bless you, O Lord (Ps. 25:12). That is, in the churches I will not bless myself, as if I had confidence in men, but I will bless you in my works. Indeed, to bless God in the churches, my brothers, means to live in such a way that God is blessed through one's conduct. For he who blesses the Lord with his tongue but curses him with his actions, does not bless the Lord in the churches. Almost everyone blesses him with their tongue, but not everyone with their actions. [Augustine of Hippo, On Psalm 25]⁵⁵

9:4 But my father counted the days; and if I tarry long, he will be very sorry. 5 So Raphael went out, and lodged with Gabael, and gave him the handwriting: who brought forth bags which were sealed up, and gave them to him. 6 And early in the morning they went forth both together, and came to the wedding: and Tobias blessed his wife.

Chapter 10

10:1 Now Tobit his father counted every day: and when the days of the journey were expired, and they came not,

CHRYSOSTOM. In children we have a great charge committed to us. Let us bestow great care upon them, and do everything that the Evil One may not rob us of them. But now our practice is the very reverse of this. We take all care indeed to have our farm in good order, and to commit it to a faithful manager, we look out for it an ass-driver, and muleteer, and bailiff, and a clever accomptant. But we do not look out for what is much more important, for a person to whom we may commit our son as the guardian of his morals, though this is a possession much more valuable than all others. It is for him indeed that we take such care of our estate. We take care of our possessions for our children, but of the children themselves we take no care at all. [John Chrysostom, Hom. 9 on 1 Timothy, NPNF s.1 v.13]

10:2 Then Tobit said, Are they detained? or is Gabael dead, and there is no man to give him the money? 3 Therefore he was very sorry. 4 Then his wife said unto him, My son is dead, seeing he stayed long; and she began to wail him, and said, 5 Now I care for nothing, my son, since I have let you go, the light of mine eyes. 6 To whom Tobit said, Hold your peace, take no care, for he is safe. 7 But she said, Hold your peace, and deceive me not; my son is dead. And she went out every day into the way which they went, and did eat no meat on the daytime, and ceased not whole nights to bewail her son Tobias, until the fourteen days of the wedding were expired, which Raguel had sworn that he should spend there. Then Tobias said to Raguel,

AMBROSE. For a mother's love knows no moderation. [Ambrose of Milan, de fide, PL 16.5.661B]

AMBROSE. We know that a mother will expose herself to danger for her children.  Let us obey the counsel of the mother of wisdom, the command of the mother. [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15.6.1669C]⁵⁶

BEDE. This applies to those believing Jews who console themselves and their people with the hope that at some future time the Lord will surely return to them and all Israel will be saved. (Rom. 11:26) They know that the Lord who promises this is very trustworthy.  For as we showed above, the elder Tobit signifies in Scripture’s customary manner both unbelievers because of his blindness and believers because of his faith. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.933B]⁵⁷

10:8 Let me go, for my father and my mother look no more to see me. 9 But his father in law said unto him, Tarry with me, and I will send to your father, and they shall declare unto him how things go with you.

10:10 But Tobias said, No; but let me go to my father. 11 Then Raguel arose, and gave him Sara his wife, and half his goods, servants, and cattle, and money: 12 And he blessed them, and sent them away, saying, The God of heaven give you a prosperous journey, my children.

BEDE. At the world’s end, the Church’s teachers will send Christ back along with the Church itself, which has been filled with virtue’s riches, to the Jews from whom he assumed the flesh so that faith might enlighten them and the wealth of good works enrich them. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.933B]⁵⁸

10:13 And he said to his daughter, Honor your father and your mother in law, which are now your parents, that I may hear good report of you. And he kissed her. Edna also said to Tobias, The Lord of heaven restore you, my dear brother, and grant that I may see your children of my daughter Sara before I die, that I may rejoice before the Lord: behold, I commit my daughter unto you of special trust; where are do not entreat her evil.

Chapter 11

11:1 After these things Tobias went his way, praising God that he had given him a prosperous journey, and blessed Raguel and Edna his wife, and went on his way till they drew near unto Nineveh. 2 Then Raphael said to Tobias, You know, brother, how you did leave your father: 3 Let us haste before your wife, and prepare the house.

BEDE. The divine grace goes on ahead to enlighten the blindness of the Jews, and in their own scriptures they will recognize that Christ is true God and man. After acknowledging the right faith, which is like seeing the angel and their son whom they had not seen for a long time, they will rejoice greatly and by participating in the heavenly mysteries will join themselves to the Holy Church which was gathered among the Gentiles. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91. 933C]⁵⁹

11:4 And take in your hand the gall of the fish. So they went their way, and the dog went after them.

BEDE. The dog thus was rejoicing with fawning tail as it visited again the dwellings of the masters from which it had long been absent.  [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.934A]⁶⁰

11:5 Now Anna sat looking about toward the way for her son. 6 And when she noticed him coming, she said to his father, Behold, your son comes, and the man that went with him.

AMBROSE. When we miss someone and hope for their coming, do we not direct our eyes to where we hope they will come from? And so, after long contenting ourselves with daily expectation, we lose our strength. So did Anna, looking round the road, keep a restless watch for her son's coming (Tob. 10:7). So did prophet David, having set lookers-out in a tower, desire eagerly, as a solicitous father, to ask a man who came running from the battle about his son's health (2 Kgs. 18:24). So does a wife of tender age, on a watchtower on the seashore, await her husband's coming with indefatigable expectation, so that every time she sees a ship, she imagines that her spouse is sailing over there, and she fears that someone else should gain the privilege of seeing her beloved before she does, and that she should not be able to be the first one to say, "I see you, my husband", as Anna said to her son, "I see you, my son; from henceforth I am content to die" (Tob. 11:8) (5), that is, because the sweetness of the much-desired sight would cause her not to feel the pain of death.  [Ambrose of Milan, Expositio in psalmum David, PL 15 118.11.9. 1351C]⁶¹

11:7 Then said Raphael, I know, Tobias, that your father will open his eyes. 8 Therefore, you anoint his eyes with the gall, and being pricked therewith, he shall rub, and the whiteness shall fall away, and he shall see you. 9 Then Anna ran forth, and fell upon the neck of her son, and said unto him, Seeing I have seen you, my son, from henceforth I am content to die. And they wept both.

11:10 Tobit also went forth toward the door, and stumbled: but his son ran unto him, 11 And took hold of his father: and he strake of the gall on his fathers’ eyes, saying, Be of good hope, my father.

BEDE. So teachers rejoice over accomplishing their work when they realize that by their ministry the Jews will be gathered by the Lord.  Even as they promise Christ’s coming grace to all the elect, they rejoice over obtaining their eternal reward, shared by all the elect, and they gladden the hearts of those to whom they preach concerning it. [Bede the Venerable, Allegorica interpretatio in Tobiam PL 91.934A]⁶²

11:12 And when his eyes began to smart, he rubbed them;

BEDE. The Lord also reveals more fully to believers how great is the evil of the ancient serpent.  For that serpent, who once was eager to devour Christ in his suffering, has himself been struck down for this instead and lost his own members, that is, those he had previously held. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91. 934B]⁶³

11:13 And the whiteness pilled away from the corners of his eyes: and when he saw his son, he fell upon his neck.

BEDE. And so the Jews still have a veil before their heart because they do not perceive Christ’s grace.  They have a white film because they seem pure and righteous to themselves in comparison to all others, but they have it like an egg’s membrane because they prolong their spiritual blindness in the foolish and empty hope that the Messiah is yet to be born in the flesh, yet to liberate them, and yet to give them a great kingdom throughout the world.  But those among them from whom the fog of error will be removed will acknowledge that the Christ has come already and redeemed the world by his blood. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.934D]⁶⁴

BEDE. Likewise, there is no truth in them who seem wise to themselves, saying, Can we ourselves be blind (Jn. 9:40), while those inwardly aware of their own fragility and ignorance who know how to say, My God, enlighten my darkness (Ps. 18:28), will be blessed in the Lord with the light of life.  [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.934C]⁶⁵

AMBROSE. These are signs not of human but divine virtue, to open the shadows of perpetual night for the blind, to heal the wounds of covered eyes with infused light, to bring hearing to the ears of the deaf, to reshape limbs freed from loosed fetters, to recall the dead to the light with restored strength.  All these things were rare or non-existent before the Gospel.  Tobit received eyes: one is for an example, and yet the remedy was from an angel, and not from man. [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15.5.7.1663C]⁶⁶

11:14 And he wept, and said, Blessed are you, O God, and blessed is your name forever; and blessed are all your holy angels: 15 For you have scourged, and have taken pity on me: for, behold, I see my son Tobias. And his son went in rejoicing, and told his father the great things that had happened to him in Media.

CHRYSOSTOM. For God could never suffer those who have endured so many and so great evils, and who have spent all the present life in trials and dangers without number, to be without a recompense of far greater gifts; and if he could not suffer this, it is certain that he has prepared another, a better and brighter life, in which he will crown those who have wrestled in the cause of godliness, and proclaim their praises in the presence of the whole world. So that when you see a just man straitened and afflicted; and in sickness, and in poverty, as well as innumerable other woes, till he ends this present life; say to yourself, that if there were no resurrection and judgment, God would not have permitted one, who endured such great evils for His sake, to depart hence without enjoying any good thing; from whence it is evident, that for such He has prepared another life, and one which is sweeter and much more endurable. For if it were not so, then he would not suffer many of the wicked to luxuriate through the present life; and many of the just to remain in ten thousand ills: but since there is provided another life, in which he is about to recompense every man according to his deserts; one for his wickedness, another for his virtue; on that account he forbears, while he sees the former enduring evil, and the latter living in luxury. [John Chrysostom, on the Statues, Homily 1.20 NPNF s.1 v.9]

11:16 Then Tobit went out to meet his daughter in law at the gate of Nineveh, rejoicing and praising God: and they which saw him go marveled, because he had received his sight. 17 But Tobias gave thanks before them, because God had mercy on him. And when he came near to Sara his daughter in law, he blessed her, saying, You are welcome, daughter: God be blessed, which has brought you unto us, and blessed be your father and your mother. And there was joy among all his brethren which were at Nineveh. 18 And Achiacharus, and Nasbas his brother’s son, came: 19 And Tobias’ wedding was kept seven days with great joy.

Chapter 12

12:1 Then Tobit called his son Tobias, and said unto him, My son, see that the man have his wages, which went with you, and you must give him more.

AUGUSTINE. Blessed Tobias, who knew how to break his bread for the hungry man, prepared to pay quickly the hired servant for his work. After patiently listening to the reading that has just been recited, we were wondering at the treatment of the father and of the son, and at the way they were instructed by the angel, whom they believed to be an earthly hired servant, under heavenly glory. In truth, Tobit was stricken with the calamity of blindness in order to receive the angel as a physician, who, kindled with divine firebrands, gasped, "Prayer is good with fasting and alms" (Tob. 12:8). The prayer of the just man is the key to heaven. The prayer ascends, and God's mercy descends. Although the earth is deep down and heaven is high up, God hears the tongue of man, if his conscience is clean. He talks with the senses, if there is but a sigh on our part. Rain from the eyes is enough for his ears; he hears tears more quickly than words. The prayer of the hater is always driven away from his ears. The soul of the father and of the son was one; while either of them had his own limbs, they had a singular union of minds.  Son, says Tobit, let us dismiss this man, adding something to the wages that were agreed on; because he has brought us much good with his work (ibid. 1, etc.). And the son, after recounting the treatment they had received from him, says to his father: Father, can it possibly be right for so blessed a servant as this to be paid only the wages that were agreed on, while his good guidance is inestimable? We shall repay him with too little honor if we determine a measure for his merits.  Did he himself provide only what had been agreed on? What had been agreed on was that he should show me the region and the man to whom you had entrusted the money. First, travelling as if on a heavenly way, he prepared from the fish the eye salve that both you and I needed; he guided me, got the money back, gave me Sara for a wife. Does he deserve only the wages that were agreed on, while he was for me like a heavenly bridesman, and, what is more, father, cured the spots on your eyes by removing the film that covered them, and lit up our whole house by illuminating the lamps of your eyes? I now see more clearly because I behold you seeing. My excellent father, does he not deserve half of the goods? Let a guide and provider such as this, such a physician and guardian, as he said, receive as his share half of the goods that he has brought with me, since he has shown such kindness to me in his guidance. The good father liked the response of his wise son. He started asking the hired servant to take indeed his wages. [Augustine of Hippo, Sermon 226.4, on the Blessed Tobit]⁶⁷

12:2 And Tobias said unto him, O father, it is no harm to me to give him half of those things which I have brought: 3 For he has brought me again to you in safety, and made whole my wife, and brought me the money, and likewise healed you. 4 Then the old man said, It is due unto him.

12:5 So he called the angel, and he said unto him, Take half of all that you have brought and go away in safety.

AMBROSE. But not content merely with these limits of virtue, holy Tobias also knew that a reward must be paid to the hired servant. He offered him even a half, and instead of a worthy hired servant he found an angel! And whence do you know that you may not defraud some just man of his hire—this is worse, if he be infirm, for “woe to him that shall scandalize one of these little ones.” How do you know whether there be an angel in him? For we ought not to doubt that there can be an angel in the hired servant, since Christ can be, who is accustomed to be in the least. Give the hired servant his reward therefore and do not defraud him of the price of his labor, because you too are a hired servant of Christ, and He has sent you to His vineyard, and a heavenly reward is laid up for you. Do not therefore injure the servant working in truth nor the hired servant giving his life, do not despise the needy man who spends his life at his labor and maintains it by his hire. For this is to kill a man, to deny him the succor required for his life. You too are a hired servant on this earth; give his reward to the hired servant, that you too may be able to say to the Lord when you pray: “Give a reward to them that uphold you.” (Eccl. 36:18) [Ambrose of Milan, De Tobia. PL 14.24.91.793B]

12:6 Then he took them both apart, and said unto them, Bless God, praise him, and magnify him, and praise him for the things which he has done unto you in the sight of all that live. It is good to praise God, and exalt his name, and honorably to show forth the works of God; therefore be not slack to praise him.

12:7 It is good to keep close the secret of a king, but it is honorable to reveal the works of God. Do that which is good, and no evil shall touch you.

AMBROSE. They words have I hidden in my heart, that I may not sin against you (Ps. 118:11) Hence, therefore, it is good to conceal the king's mystery; for the sins against God, whosoever thinks that the secret things entrusted to him, may be revealed to the unworthy.  There is then danger then not merely in telling what is false, but even what is true, when one communicates such things to persons to whom we ought not. [Ambrose of Milan, Expositio in psalmum David 118, PL 15.2.26.1219C]⁶⁸

JEROME. Moreover, that king who is the Son of God, is the Son of the Father who is the King.  Therefore His precepts should be kept, His will done.  And this is exactly what is written in the book of Tobit: "it is good to hide the secret of the king".  He warns in particular why we should not ask why God has taught every single thing, but see that teaching as a commandment, and this is what an impious man hastens to fulfil. [Jerome, Commentarius in Ecclesiasten, PL 23.1074B]⁶⁹

ATHANASIUS. We ought not then to parade the holy mysteries before the inexperienced in the faith, lest the heathen in their ignorance deride them, and the Catechumens being over-curious be offended. [Athanasius of Alexandria, Apologia Contra Arianos 1.11 NPNF s.2 v.4]

12:8 Prayer is good with fasting and alms and righteousness. A little with righteousness is better than much with unrighteousness. It is better to give alms than to lay up gold:

CYPRIAN. Moreover, those who pray should not come to God with fruitless or naked prayers. Petition is ineffectual when it is a barren entreaty that beseeches God. For as every tree that brings not forth fruit is cut down and cast into the fire; assuredly also, words that do not bear fruit cannot deserve anything of God, because they are fruitful in no result. And thus Holy Scripture instructs us, saying, Prayer is good with fasting and almsgiving. For He who will give us in the day of judgment a reward for our labors and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works.  Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many alms deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labors, and saying, Cornelius, your prayers and your alms are gone up in remembrance before God. Those prayers quickly ascend to God which the merits of our labors urge upon God. [Cyprian of Carthage, Treatise 4.32-33 ANF v.5]

CLEMENT OF ALEXANDRIA. Now fasting signify abstinence from all evils whatsoever, both in action and in word, and in thought itself. [Clement of Alexandria, The Stromata 4.12 ANF v.2]

AMBROSE. Wherefore also the Lord Jesus, wishing to make us more strong against the temptations of the devil, fasted when about to contend with him, that we might know that we can in no other way overcome the enticements of evil. Further, the devil himself hurled the first dart of his temptations from the quiver of pleasure, saying: “If You be the Son of God, command that these stones become bread.” (Matt. 4:3) After which the Lord said: “Man does not live by bread alone, but by every word of God;” (Mat. 4:4) and would not do it, although He could, in order to teach us by a salutary precept to attend rather to the pursuit of reading than to pleasure. And since they say that we ought not to fast, let them prove for what cause Christ fasted, unless it were that His fast might be an example to us. Lastly, in His later words He taught us that evil cannot be easily overcome except by our fasting, saying: “This kind of devils is not cast out but by prayer and fasting.” (Matt. 17:21) And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying, (Acts 10:10) except to show that the Saints themselves advance when they fast. Finally, Moses received the Law when he was fasting; Exodus 34:28 and so Peter when fasting was taught the grace of the New Testament. Daniel too by virtue of his fast stopped the mouths of the lions and saw the events of future times. (Dan. 6-7) And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and alms do away sin? (Tob. 12:8-9) [Ambrose of Milan, Letter 63.15-16 NPNF s.2 v.10]

12:9 For alms does deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life:

AMBROSE. Although we have committed grievous faults, we have found a great Physician; we have received the great medicine of his grace.   The medicine of mercy moves great sins (Eccl. 10:4).  We have very many aids, by which we redeem our sins; you have money, redeem your sin.  The Lord is not for sale, but you are for sale.  By your sins you have been put up for sale, redeem yourself by your works, redeem yourself by your money; money is cheap, but mercy is precious.  ‘Alms’, he says, ‘does deliver from sin’ [Ambrose of Milan, On Elijah and Fasting CSEL 32.458]⁷⁰

AUGUSTINE. The angel, who had been sent to do a kindness for free, immediately rejoiced at the wages they had thought about. Tobit, said he, or Tobias, why are you thinking, rather superfluously, about my wages? Keep what the heavenly Father has granted you. I am the instrument of healing, he is the maker of health. You do not know what sort of servant it is whose help you have earned the enjoyment of. You were not afraid to bury those who had died in captivity, Tobit: your works ascended to the Lord, because you left your dinner to lay a dead man to rest. I brought rich sacrifices to the Lord on account of this respectable burial; I was sent as a laborer of the heavenly market.  The two of you buried a dead man, and were not afraid of the sting of death. The buried man himself clamored in your defense with a silent voice. [Augustine of Hippo, Sermon 226.5, on the Blessed Tobit]⁷¹

LEO I. Let no one therefore, dearly beloved, flatter himself on any merits of a good life, if works of charity be wanting in him, and let him not trust in the purity of his body, if he be not cleansed by the purification of almsgiving. For “almsgiving wipes out sin,” kills death, and extinguishes the punishment of perpetual fire. But he who has not been fruitful therein, shall have no indulgence from the great Recompenser, as Solomon says, “He that closes his ears lest he should hear the weak, shall himself call upon the Lord, and there shall be none to hear him (Prov. 21:13).” And hence Tobias also, while instructing his son in the precepts of godliness, says, “Give alms of your substance, and turn not your face from any poor man: so shall it come to pass that the face of God shall not be turned from you. ” This virtue makes all virtues profitable; for by its presence it gives life to that very faith. [Leo the Great, Sermon 10.4, NPNF s.2 v.12]

12:10 But they that sin are enemies to their own life. 11 Surely I will keep close nothing from you. For I said, It was good to keep close the secret of a king, but that it was honorable to reveal the works of God.

12:12 Now therefore, when you did pray, and Sara your daughter in law, I did bring the remembrance of your prayers before the Holy One: and when you did bury the dead, I was with you likewise.

PSEUDO CHRYSOSTOM. Just as well-selected incense delights anyone who smells it, so the prayer of the righteous is sweet before God.  Do you wish to know its great honor?  As soon as the prayer leaves the mouth, angels take it on their hands and offer it before God, as the archangel says to Tobit, 'I brought a reminder of your prayer before the holy One.'  Do you wish to know its power?  The prayer of the three boys made it so that the burning fire did not consume them but rather delighted them, so that it seemed to be a flame in appearance but was a sunshade in it function.  The more glorious prayer is, the more carefully it ought to be preserved, lest it be made of no account because it was used to please people. [Opus Imperfectum, Homilies on Matthew, PG 56 v.6 Hom.13]⁷²

AUGUSTINE. Prayers may be made known also to the angels that are in the presence of God, that these beings may in some way present them to God, and consult Him concerning them, and may bring to us, either manifestly or secretly, that which, hearkening to His commandment, they may have learned to be His will, and which must be fulfilled by them according to that which they have there learned to be their duty; for the angel said to Tobit.  [Augustine of Hippo, Letter 130 9.18 NPNF s.1 v.1]

12:13 And when you did not delay to rise up, and leave your dinner, to go and cover the dead, your good deed was not hid from me: but I was with you. 14 And now God has sent me to heal you and Sara your daughter in law.

12:15 I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.

AUGUSTINE. The angels are said to offer up our prayers to God. Not that they instruct him what we do, or what we ask; for he knows all things exactly as they are, even before they are: And therefore cannot possibly be ignorant of them afterwards. But they attend his pleasure upon these occasions, execute his orders, and what they knew God has decreed, are sometimes instruments of accomplishing, and sometimes messengers too to give the parties concerned, notice of. Thus, the angel tells Tobit, ‘That he brought the remembrance of his prayer before the holy One’, and that there are some spirits, whose office it is, to present the prayer of the saint, and to go in and out before the Throne of God. [Augustine of Hippo, Meditations 2.3]⁷³

BEDE. When the angel is ready to return to heaven, he explains more fully to them who he is, why he came, and that he is about to return to God.  At that time also the Lord will disclose more fully to that same people, as it progresses spiritually, the rewards of knowing him, revealing and showing everyone that he is in the Father and the Father in him.  And so the angel returns to God, while Tobias stays with his father.  Likewise, the elect also understand the Lord to be equal with the Father in his divinity, and consubstantial with us in his humanity. [Bede the Venerable, Allegorica interpretatio in Tobiam  PL 91.935B]⁷⁴

12:16 Then they were both troubled, and fell upon their faces: for they feared. 17 But he said unto them, Fear not, for it shall go well with you; praise God therefore. 18 For not of any favor of mine, but by the will of our God I came; wherefore praise him forever.

12:19 All these days I did appear unto you; but I did neither eat nor drink, but you did see a vision.

AUGUSTINE. For so also was it with the angels who presented themselves to the eye and touch of men, not because they could do no otherwise, but because they were able and desirous to suit themselves to men by a kind of manhood ministry. For neither are we to suppose, when men receive them as guests, that the angels eat only in appearance, though to any who did not know them to be angels they might seem to eat from the same necessity as ourselves. So these words spoken in the book of Tobit, “You saw me eat, but you saw it but in vision;” (Tob. 12:19) that is, you thought I took food as you do for the sake of refreshing my body. [Augustine of Hippo, The City of God 13.22 NPNF s.1 v.2]

JOHN OF DAMASCUS. They behold God according to their capacity, and this is their food. They are above us for they are incorporeal, and are free of all bodily passion, yet are not passionless: for the Deity alone is passionless. They take different forms at the bidding of their Master, God, and thus reveal themselves to men and unveil the divine mysteries to them. [John of Damascus, Orthodox Faith, 2.3 NPNF s.2 v.9]

BEDE. It is probable that the food eaten was consumed as soon as it reached the spiritual or heavenly body. Like water thrown onto a burning flame. [Bede, commentary on Genesis, book 4.216]⁷⁵

12:20 Now therefore give God thanks: for I go up to him that sent me; but write all things which are done in a book. 21 And when they arose, they saw him no more. 22 Then they confessed the great and wonderful works of God, and how the angel of the Lord had appeared unto them.

Chapter 13

13:1 Then Tobit wrote a prayer of rejoicing, and said, Blessed be God that lives forever, and blessed be his kingdom. 2 For he does scourge, and has mercy: he leads down to hell, and brings up again: neither is there any that can avoid his hand. 3 Confess him before the Gentiles, you children of Israel: for he has scattered us among them. 4 There declare his greatness, and extol him before all the living: for he is our Lord, and he is the God our Father forever. 5 And he will scourge us for our iniquities, and will have mercy again, and will gather us out of all nations, among whom he has scattered us.

BEDE. Then opening his mouth, the elder Tobit blessed God.  Acknowledging God’s severity and mercy, he reminded the faithful always to proclaim the benefits and fear the scourges of God.  And filled with the spirit of prophecy he sang in praise of many things concerning our mother the heavenly Jerusalem.  Likewise, when the Jewish people have converted to the faith at the end of the age, they will have many teachers and prophetic men who will rouse the minds of their kindred towards heavenly desires until the heavenly homeland homeland’s eternal joys resound in abundance for them. [Bede the Venerable, Allegorica interpretatio in Tobiam, PL 91.935C]⁷⁶

AMBROSE. In our distress we ought to love God, and not depart from him.  For joy of distress often comes after, and the joy of distresses. Blessed is he who is distressed and yet not forsaken, and who follows the law. [Ambrose, Enarrationes in XII psalmos Davidicos, PL 14.34.940C]

CHRYSOSTOM. Truly, hardship is a great and excellent means to test a man and to teach him the virtue of patience, and indeed there are various forms of afflictions: one man is tested through continuous illness, another through severe poverty, another through violence and injustice; one man is tormented with perpetual and continuous losses of children and relatives, another is rejected by all and considered worthy of nothing, and yet another is afflicted in another way. [John Chrysostom, The Providence of God and To Stagirius Troubled by a Demon]⁷⁷

13:6 If you turn to him with your whole heart, and with your whole mind, and deal uprightly before him, then will he turn unto you, and will not hide his face from you. Therefore see what he will do with you, and confess him with your whole mouth, and praise the Lord of might, and extol the everlasting King. In the land of my captivity do I praise him, and declare his might and majesty to a sinful nation. O you sinners, turn and do justice before him: who can tell if he will accept you, and have mercy on you?

CYPRIAN. It was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous…  And Daniel, devoted to God, and filled with the Holy Spirit, exclaims and says: “I worship nothing but the Lord my God, who founded the heaven and the earth.” (Bel and Dragon 5)  Tobias also, although under a royal and tyrannical slavery, yet in feeling and spirit free, maintains his confession to God, and sublimely announces both the divine power and majesty, saying: “In the land of my captivity do I praise him, and declare his might and majesty to a sinful nation.” (Tob. 13:6) [Cyprian of Carthage, Treatise 11.11 ANF v.5]

13:7 I will extol my God, and my soul shall praise the King of heaven, and shall rejoice in his greatness. 8 Let all men speak, and let all praise him for his righteousness. 9 O Jerusalem, the holy city, he will scourge you for your children’s works, and will have mercy again on the sons of the righteous. 10 Give praise to the Lord, for he is good: and praise the everlasting King, that his tabernacle may be built in you again with joy, and let him make joyful there in you those that are captives, and love in you forever those that are miserable. 11 Many nations shall come from far to the name of the Lord God with gifts in their hands, even gifts to the King of heaven; all generations shall praise you with great joy. 12 Cursed are all they which hate you, and blessed shall all be which love you forever. 13 Rejoice and be glad for the children of the just: for they shall be gathered together, and shall bless the Lord of the just. 14 O blessed are they which love you, for they shall rejoice in your peace: blessed are they which have been sorrowful for all your scourges; for they shall rejoice for you, when they have seen all your glory, and shall be glad forever. 15 Let my soul bless God the great King. 16 For Jerusalem shall be built up with sapphires and emeralds, and precious stone: your walls and towers and battlements with pure gold. 17 And the streets of Jerusalem shall be paved with beryl and carbuncle and stones of Ophir. 18 And all her streets shall say, Alleluia; and they shall praise him, saying, Blessed be God, which has extolled it forever.

Chapter 14

14:1 So Tobit made an end of praising God. 2 And he was eight and fifty years old when he lost his sight, which was restored to him after eight years: and he gave alms, and he increased in the fear of the Lord God, and praised him.

14:3 And when he was very aged he called his son, and the sons of his son, and said to him, My son, take your children; for, behold, I am aged, and am ready to depart out of this life.

BEDE. At that time also all the faithful and upright teachers among the Jews, who live in this world yet are about to leave it, will warn their kindred that the end of the world is near and that the future life’s bounties are coming soon. [Bede the Venerable, Allegorica interpretatio in Tobiam, PL 91.935D]⁷⁸

14:4 Go into Media my son, for I surely believe those things which Jonah the prophet spoke of Nineveh, that it shall be overthrown; and that for a time peace shall rather be in Media; and that our brethren shall lie scattered in the earth from that good land: and Jerusalem shall be desolate, and the house of God in it shall be burned, and shall be desolate for a time;

JEROME. And, indeed, according to the Hebrew and Greek historians, Herodotus in particular, we read that Nineveh was destroyed in the time of King Josiah according to the Hebrews, and King Astyage of the Medians. From this we understand that in the past Jonah predicted that the Ninivites would repent and seek pardon; but afterwards, as they persisted in their sins, they brought the judgment of God upon themselves. [Jerome, Commentary on Jonah, Prologue]⁷⁹

14:5 And that again God will have mercy on them, and bring them again into the land, where they shall build a temple, but not like to the first, until the time of that age be fulfilled; and afterward they shall return from all places of their captivity, and build up Jerusalem gloriously, and the house of God shall be built in it forever with a glorious building, as the prophets have spoken thereof. 6 And all nations shall turn, and fear the Lord God truly, and shall bury their idols. 7 So shall all nations praise the Lord, and his people shall confess God, and the Lord shall exalt his people; and all those which love the Lord God in truth and justice shall rejoice, shewing mercy to our brethren.

14:8 And now, my son, depart out of Nineveh, because that those things which the prophet Jonah spoke shall surely come to pass.

BEDE. This is to say to his hearers among the faithful, ‘Guide your heart’s intention so that you may forsake the desires of this world and of earthly ways and seek heavenly things with your whole mind.’  For it is well known that the multitude of the wicked and the transgression of God’s precepts throughout the world are so great that they can be stopped only by destroying that world, as it once was in the flood, and by annihilating all humankind. [Bede the Venerable, Allegorica interpretatio in Tobiam, PL 91. 936B]⁸⁰

14:9 But you keep the law and the commandments, and show yourself merciful and just, that it may go well with you. 10 And bury me decently, and your mother with me; but tarry no longer at Nineveh. Remember, my son, how Aman handled Achiacharus that brought him up, how out of light he brought him into darkness, and how he rewarded him again: yet Achiacharus was saved, but the other had his reward: for he went down into darkness. Manasses gave alms, and escaped the snares of death which they had set for him: but Aman fell into the snare, and perished. 11 Wherefore now, my son, consider what alms does, and how righteousness does deliver. When he had said these things, he gave up the ghost in the bed, being an hundred and eight and fifty years old; and he buried him honorably. 12 And when Anna his mother was dead, he buried her with his father. But Tobias departed with his wife and children to Ecbatane to Raguel his father in law,

14:13 Where he became old with honor, and he buried his father and mother in law honorably, and he inherited their substance, and his father Tobit’s. 14 And he died at Ecbatane in Media, being an hundred and seven and twenty years old. 15 But before he died he heard of the destruction of Nineveh, which was taken by Nabuchodonosor and Assuerus: and before his death he rejoiced over Nineveh.

BEDE. Tobit’s burial signifies the end of the whole world, when our Lord with his whole body-which is the Church he has redeemed-shall enter into eternal rest, with the angels rejoicing over the fellowship of redeemed human beings and assigning each one, their Maker’s members as it were, to the heavenly homeland’s various mansions in accordance with the variety of merits. [Bede the Venerable, Allegorica interpretatio in Tobiam, PL 91. 936D]⁸¹

Citations

0 [Athanasius of Alexandria, Synopsis on sacred Scriputre: Tobit] Sarah Van Der Pas

1 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

2 [Augustine of Hippo, Sermon 226, on the Blessed Tobias] Sarah Van Der Pas

3 [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363-4] Sarah Van Der Pas

4 [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363-4] Sarah Van Der Pas

5 [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363-4] Sarah Van Der Pas

6 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

7 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

8 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

9 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

10 [Bachiarius_Hispaniae, De reparatione lapsi, PL 20.11.1047C] Sarah Van Der Pas

11 [Augustine, Quaestiones Veteris et Novi Testamenti, De Tobia, PL 35.2363-4] Sarah Van Der Pas

12 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

13 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

14 [Hilary of Poitiers, Homilies on Psalms 118:137-138] Sean Pilcher

15 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

16 Incomplete Commentary on Matthew (Opus Imperfectum) James A. Kellerman, Thomas C. Oden, InterVarsity Press, Jul 28, 2010

17 Drama, Play, and Game: English Festive Culture in the Medieval and Early Modern Period, page 99, Lawrence M. Clopper University of Chicago Press, May 1, 2001

18 Incomplete Commentary on Matthew (Opus Imperfectum) James A. Kellerman, Thomas C. Oden, InterVarsity Press, Jul 28, 2010

19 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

20 St. Jerome, Commentary on Daniel (1958). pp. 15-157. [Translated by Gleason L. Archer].

21 [Cyril of Alexandria, Commentary on Gen. 50:4]

22 [Ambrose of Milan, Expositio in psalmum David 118, PL 15.15.1415D]

23 [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 2.66. 1576B] Center For Traditionalst Orthodox Studies, Etna, CA: (2003), trans. Theodosia Tomkinson

24 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

25 Ambrosiaster. Commentaries on Romans and 1-2 Corinthians. Translated and edited by Gerald L. Bray. Downers Grove, IL: IVP Academic, 2009

26 [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 2.66. 1576B] Center For Traditionalst Orthodox Studies, Etna, CA: (2003), trans. Theodosia Tomkinson

27 Morals on the Book of Job, Volume 1, Parts 1-2, Oxford, John Henry Parker; 1844

28 Chrysostom. On the Sages, Holy Cross Orthodox Press, Brookline, Massachusetts, trans. Robert C. Hill

29 Morals on the Book of Job, Volume 1, Parts 1-2, Oxford, John Henry Parker; 1844

30 Incomplete Commentary on Matthew (Opus Imperfectum) James A. Kellerman, Thomas C. Oden, InterVarsity Press, Jul 28, 2010

31 [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 2.66. 1576B] Center For Traditionalst Orthodox Studies, Etna, CA: (2003), trans. Theodosia Tomkinson

32 Dionysious the Aeropagite, Celestial Hierarchy 15.3, tr. by John Parker, Skeffington, 1894

33 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

34 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

35 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

36 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

37 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

38 OPTATUS: against the Donatists, Liverpool University Press, 1997

39 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

40 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

41 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

43 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

44 Prosper of Aquitaine, De Vocatione Omnium Gentium, Ancient Christian Writers, Paulist Press, 1952

45 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

46 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

47 Jeannie Constantinou, Apocalypse Commentary of Andrew of Caesarea. Ph.D.-dissertation, Université Laval, Quebec, Canada, 2008

48 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

49 Incomplete Commentary on Matthew (Opus Imperfectum) James A. Kellerman, Thomas C. Oden, InterVarsity Press, Jul 28, 2010

50 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

51 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

52 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

53 [Augustine of Hippo, Sermon 226, on the Blessed Tobias] Sarah Van Der Pas

54 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

55 [Augustine of Hippo, On Psalm 25]

56 [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 2.66. 1576B] Center For Traditionalst Orthodox Studies, Etna, CA: (2003), trans. Theodosia Tomkinson

57 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

58 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

59 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

60 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

61 Ambrose of Milan, Expositio in psalmum David, PL 15 118.11.9. 1351C]

62 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

63 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

64 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

65 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

66 [Ambrose of Milan, Expositio Evangelii secundum Lucam, PL 15 2.66. 1576B] Center For Traditionalst Orthodox Studies, Etna, CA: (2003), trans. Theodosia Tomkinson

67 [Augustine of Hippo, Sermon 226.4 on the Blessed Tobias] Sarah Van Der Pas

68 Lois Miles Zucker, trans., “S. Ambrosii: On Tobias,” Patristic Studies 35 (1933), pp. 24-105

69 Jerome, Commentarius in Ecclesiasten, PL 23.1074B] trans. Robin McGregor

70 Christ the Miracle Worker in Early Christian Art, page 73, Augsburg Fortress Publishers, 2014, Lee M. Jefferson

71[Augustine of Hippo, Sermon 226.5 on the Blessed Tobias] Sarah Van Der Pas

 72 Incomplete Commentary on Matthew (Opus Imperfectum) James A. Kellerman, Thomas C. Oden, InterVarsity Press, Jul 28, 2010

73 Pious Breathings. Being the Meditations of St. Augustine, his Treatise of the Love of God, Soliloquies, and Manual. To which are added select contemplatins from St. Anselm & St. Bernard. Made English by George Stanhope. S. & J. Sprint, R. Parker & G. Harris, 1704

74 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

75 On Genesis, Bede, Liverpool University Press, 2008, Calvin B. Kendall

76 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

77 [John Chrysostom, The Providence of God and To Stagirius Troubled by a Daemon]

78 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

79 [Jerome, Commentary on Jonah, Prologue] trans. Robin McGregor

80 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder

81 Liverpool University Press, 1999, Translated Texts for Historians Volume 28, W. Trent Foley and Arthur G. Holder