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Chapter 2
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Naphtali, the breadth of which 'your commandment is exceeding broad (Ps. 118:96)' His tribe, that is the people of faith, His city the Church, of which is said, 'A city seated on a mountain cannot be hid (Mt. 5:14).'
Above Naasson. Naasson means ‘augury,’ this city is an augury of things above, contemplating heavenly things. |
1:1 a.Tobit of the b.tribe and
c.city of Nephtali,
(which is in the upper
parts
of d.Galilee above Naasson,
e.beyond the way that leads to the west,
having on the
f. right hand the city of g. Sephet,) |
a. A good man of the Lord.
b. Any person who describes what's right.
c. those led away of whom it is said: At the first time the land of Zabulon, and the land of Nephtali.(Is 9:1)
d. wheel; This wheel (Jesus) conquered this world, coming from a higher place and voluntarily to a lower place.
e. The just man leaves behind him the broad way that leads to death.
f.
He leaves the so-called false science on his left hand and sets aside
and condemns what is false and philosophy that is worldly.
g. Sephet means 'a letter'.
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GLOSS | *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..
*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.
*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
flail the straw is beaten small, while the grain is cleansed; and as the
lees are not mixed with the oil, though squeezed out of the vat 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-
| 1:2 When he was made captive in the
days of a.Salmanasar king of the b.Assyrians, even in his captivity, forsook not the way of truth,
1:3 But every day gave all he could get to his c.brethren his fellow captives, that were of his kindred.
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kind of man suffers them. For, stirred up with the
same movement, mud exhales a horrible stench, and ointment emits a
fragrant odor.
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.
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.
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a. The Devil.
b. Proud; For Assyrian means 'those who direct'.
a.The Jews
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yet did he: Now the Apostle says: 'do not become children in sense. But in malice be children.' (1 Cor. 14:20) This, however, it is said, according to those who walk in the commandments of the Lord without blame, according to the second rule of Tyconius,
which he says on the same subject, sometimes we only praise the good
men, and sometimes we only give blame to bad men, which is the second
rule.
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1:4 And when he was a.younger than any of the tribe of Nephtali, yet did he no childish thing in his work.
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a. or less; The greater you are, the more humble you are in all things. (Sirach 3:20)
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1:5 Moreover when a.all went to the b.golden calves which c.Jeroboam king of Israel had made, he d.alone e.fled the company of all, |
a. the nations
b. Idols were gilded over with the appearance of wisdom.
c. Prince of idolatry; For the ten tribes of Israel under Jeroboam are said to have worshiped idols.
d. The people of Israel.
e. according to the saying: "Flee fornication '[1 Cor. 6:18], for idolatry is prostitution; to flee was a gentile way that a wife may divorce, but did not marry another.
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all his firstfruits:
It seems to be referred to the fact that the first tithe was given to
the Levites for their own use, the second one to pay for the necessary
things
when the temple was visited. But the third year's tithes which they then
used to make were given to the poor. And for this reason we say that
one and all of the others were given to the poor as well, because he
couldn't approach the temple for fear of the king's guards.
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1:6 And went to Jerusalem to the temple of the a.Lord, and there adored the
Lord God of Israel, offering faithfully all his b.firstfruits, and his
c.tithes, |
a. 'Worship the Lord your God' [Mat. 4:10, Lk. 4:8]
b. The physical goods.
c. Or worship.
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1:7 So that in the third year he gave all his a.tithes to the b. proselytes, and strangers.
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a. saving knowledge
b. Gentiles
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1:8 These and such like things did he observe when but a
boy according to the a. law of God. |
a. He read it from the beginning of his life.
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But when he:
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). "
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1:9 But when he was a man, he took to a. wife Anna of his own tribe, and b. had a c. son by her, whom he d. called after his own name,
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a. The synagogue of Moses were grieved at his institution.
b. confessing, believing
c. Christ; firstborn
d. Taking on a belief.
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And from his 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.
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1:10 And from his infancy he taught him to a. fear God, and to abstain from all sin.
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a. as a son
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1:11 And when by the a. captivity he with his b.wife and his c. son and all his d. tribe was come to the city of e. Nineveh,
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a. the Devil
b. religion of the Synagogue
c. Faith in Christ
d. others wholly given to idolatry.
e. World. Nineveh is nicely interpreted as such, and 'world' in Greek is 'Cosmos', also means 'ornament'.
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1:12 (When all ate of the meats of the Gentiles)
he a. kept his soul and never was defiled with their meats.
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a. Neither was his body nor mind defiled.
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in the sight of Salmanasar: He doesn't make note that the one who is called Salmanasar is elsewhere called Sennacherib. He had indeed two names. Or perhaps all
kings of the Medes were generally called that, like the Egyptian Pharaohs.
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1:13 And a.because he was mindful of the Lord with all his heart, God b.gave him favor in the sight of Salmanasar the king.
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a. for the sake of merit
b. rewarded him; just like Daniel to Nebuchadnezzar, and Joseph in the sight of Pharaoh. That was sometimes done for those who trust in Him.
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1:14 And he a.gave him leave to go wheresoever he would, with liberty to do whatever he had a mind.
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a. Just as Nabuchodonosor in Jeremiah.
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1:15 He therefore a.went to all that were in captivity, and gave them wholesome admonitions.
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a. Through the teachers who care about the flock and the city, hence, "The just regards the lives of his beasts (Prov 12:10)."
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1:16 And when he was come to Rages a city of the Medes, and had a.ten talents
of silver of that with which he had been honoured by the b.king: |
a. Ten Commandments of the Divine Word
b. royalty
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In this way, the people of God through the knowledge of the Septuagint interpreters of the divine law, which is contained in the Ten Commandments to the Gentiles,
to free them of the famine of the Word of God. Tobit, under his own
handwriting, that is to say, under the condition that it be repaid when
the one who borrows gets rich, or when the lender asks for it back. The
Gentiles received God's Word as a trade practice, and after the coming
of Christ they seek God's Word with spiritual understanding. They will return to the lender when they receive into the fold those who believe among the Jews at the end of the world, and entrust Christ's Sacraments and reveal the secrets of the Scriptures to those who are saved.
*AMBROSE of his hand he gave him. 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. |
1:17 And when amongst a great multitude of his kindred, he saw a.Gabelus in
want, b.who was one of his tribe, taking a c.note of his hand he gave him
the d.aforesaid sum of money.
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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.
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a. Gabelus, according to his actions and not his name, signifies the Gentiles.
b. For we are all from the same Father; God the Creator, from the God who made us.
c. Condition of restoring.
a. Divine Law.
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1:18 But after a long time, Salmanasar the king being dead, when Sennacherib
his son, who reigned in his place, had a hatred for the children of
Israel:
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1:19 Tobit daily went among all his kindred and
a.comforted them, and distributed to every one as he was able, out of his goods:
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a. He did not even fail in captivity.
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So
that not even the memory of the sins remained in them, our fathers
wished to be honored with such a grave, next to Christ's grave. Hence
Jacob wished to be buried in Judea, and Joseph prescribed his bones to
be buried there as well.
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1:20 He fed the a.hungry, and gave b.clothes to the naked, and was careful to bury the c.dead, and they that were d.slain. |
a. of mind and body
b. of mind and body
c. in sin
a. the Devil
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It
was well that Sennacherib fled from Judea. For the Devil got very
frightened of the true confession and did not stand firm in front of his
face.
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1:21 And when king a.Sennacherib was come back, fleeing from Judea by reason of
the slaughter that God had made about him for his blasphemy, and being
angry slew many of the children of Israel, Tobit buried their bodies. |
a. An enemy of the people of God
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*AMBROSE But when...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.
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 Macc 6-7).
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1:22 But when it was a.told to the b.king, he commanded him to be c.slain, and took away all his d.substance.
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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.
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a. by the wicked
b. the Devil
c. by the supporters of iniquities
d. virtues
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1:23 But Tobit fleeing naked away with his a.son and with his b.wife, lay concealed, for c.many loved him. |
a. faith in Christ born of the same people
b. synagogue as an institution
c. the holy doctors
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*TERTULLIAN
“In the days of Nemessarus I gave many alms to my brethren. I gave my
bread to the hungry, and my clothes to the naked: and if I saw any of
my nation dead, and cast outside the walls of Nineve, I buried him; and
if king Senachereim had slain any when he came fleeing from Judea, I
buried them privily (for in his wrath he killed many).” Think whether
this great catalogue of Tobit’s good deeds does not betoken great wealth
and much property, especially when he adds, “Understanding that I was
sought for to be put to death, I withdrew myself for fear, and all my
goods were
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1:24 But after forty-five days, the a.king was killed by his own b.sons.
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MARGINAL GLOSSforcibly taken away.” And another captive, Dachiacharus,
the son of Ananiel, the brother of Tobit, was set over all the exchequer
of the kingdom of king Acherdon; and we read, “Now Achiacharus was
cup-bearer and keeper of the signet, and steward and overseer of the
accounts.” |
a. the Devil
b. worst criminal offspring
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1:25 And a.Tobit returned to his b.house, and all his c.substance was restored to him. |
a. the people of God
b. peace
c. and all his substance of the virtues of temporal goods was restored to him.
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