THE BOOK OF TOBIAS

INTRODUCTION

The third and fourth Books of Esdras, and the prayer of Manasses, (Worthington) are found in many Latin Bibles, (Haydock) and translated in that of Douay, (Worthington) as works of dubious authority. Calmet also inserts the third and fourth books of Machabees. (Haydock) — Protestants class under the same head the books of Tobias, Judith, Wisdom, Ecclesiasticus, and Machabees, (Worthington) with Baruch, and parts of Esther and Daniel, &c. (Haydock) — They acknowledge that they are, “holy and worthy to be read in the Church, but not sufficient to prove points of faith.” The truth is, they find them too opposite to their creed; as St. Augustine (prędest. SS. C. xiv.) observes was the case with some heretics, who rejected the Book of Wisdom. (Worthington) — The pretence that these Books were not admitted by many ancient Fathers, would equally strike out of the canon the Epistle to the Hebrews, those of St. James and St. Jude, the second and third of St. Peter, and of St. John, and the Apocalypse, the authority of all which was formerly warmly controverted, (Haydock) and only admitted by degrees: (Worthington) paulatim tempore procedente meruit auctoritatem. (St. Jerome, in Jacobo.) — This holy doctor doubted (Prideaux) whether the book of Judith was canonical, till he found the decision of the Council of Nice. The declaration of the Church is the only sure rule by which matters of this nature can be decided. (Haydock) — “I would not believe the gospel, unless I were influenced to do it by the authority of the Catholic Church.” (St. Augustine, contra ep. Fund. c. 5.) — This Church has spoken in favour of the controverted Books of the Old Testament, as much as for those of the New; so that the inconsistency of Protestants cannot pass unnoticed. If they had asserted that they appealed only to the private spirit, they might have been acceptable at least to fanatics; but now they attempt to follow the Catholic rule, and yet reject it the next moment! If we would relinquish all the parts of Scripture which have been called in question, what book would be safe? Some have been indeed more universally admitted, and may therefore be styled protocanonical, while the deuterocanonical books were recognized rather later; and after all difficulties had been maturely discussed, as has been the case with other articles of faith. But the declaration being promulgated sooner or later, does not alter the truth. The will of God, notified to us by his Church, is our infallible guide. This is the canon, or “rule,” (Haydock) to regulate our imperfect knowledge. (St. Augustine, contra Faust. xi. 5., and contra Crescon. ii. 32.) — In this sense the Council of Carthage, (A.D. 419) styles these contested books, “canonical and divine:” and the ancient Popes, Innocent I and Gelasius, as well as St. Augustine, (Doct. ii. 8.) St. Isidore, (Etym. vi. 1.) and others, place them on a level with the other parts of Scripture, as has been done by the general Councils of Florence and of Trent. If the Jews did not admit them into their canon, it was because they were not extant in the Hebrew language, (Haydock) or known when the canon was closed by Esdras, (Huet; Du Hamel) or afterwards. (Haydock) — Besides, who sees not that the canon of the Church is preferable to that of the synagogue? (Worthington) — Otherwise how shall we receive the New Testament. (Haydock) — Many of the Fathers referred only to the Jewish canon, when they gave catalogues of the sacred books. (Calmet) — We shall find that they generally admitted the authority of what the Protestants style Apocrypha, and that they were far from considering them (Haydock) as “romances,” (Fagius) or inducements “to vice and superstitious practices, under the semblance of virtue,” (Button) as some have now the boldness to assert. They might well shew so much deference to the judgment of the majority of Christians, as to abstain from such censures. (Haydock)

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THE BOOK OF TOBIAS

INTRODUCTION

This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. (Challoner) — The Jews themselves have a great regard for the book of Tobias; (Grotius; Sixtus Senens. viii.) which Origen (ad Afric.) says they “read in Hebrew,” meaning probably the Chaldee, (Calmet) out of which language St. Jerome translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. (Ep. t. iii.) (Worthington) — The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Septuagint and of Theodotion. (Calmet) — Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the Latin editions then extant; and St. Jerome followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. (Haydock) — The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Hebrew copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before St. Jerome, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. St. Augustine leaves it, however, to adopt St. Jerome’s version, in his Mirrour. The copies of all these versions vary greatly, (Calmet) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. (Haydock) — “The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other.” (St. Augustine, q. 119. ex utroque Test.) — The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. (Worthington) — It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (Calmet) or after the captivity of Babylon. (Estius) — The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulgate be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. (Houbigant) — Josephus and Philo omit this history. (Calmet)

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

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