TOBIT
TOBIT
“Four Aramaic and one Hebrew fragment [of Tobit] were found among the Dead Sea Scrolls, indicating an authoritative status among some sects.”[1] Bear in mind that, to us, such a find is more than just an indication of the status of Tobit before 68 AD, interesting and relevant as that factoid is.
We know that, by Origen’s time, “Tobias (as also Judith) …the Jews do not use. They are not even found in the Hebrew Apocrypha, as I learned from the Jews themselves. …” Origen tells us that the Jewish leaders “pretended to the Jews … deceived the wives of their countrymen. … hid from the knowledge of the people … took away from the people every passage … concealed and removed from the Scriptures…” Thus, from the Dead Sea Scrolls, we have evidence that Tobit had been seen as authoritative by some by 68 AD, only to cease being accepted even as Hebrew Apocrypha by Origen’s time. In less than 200 years, it may have gone from authoritative (at least to some) to nothing, exactly as Origen and others claimed.
The New Testament makes 16 possible cross-references to Tobit, which I set out for you to judge. For example, elements of a question asked of Jesus (the woman with seven husbands) occur in Tobit 3:8; there are seven angels in Revelation, and Raphael says in Tobit 12:15 that he is “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;” the Greek word in John 1:14 for “[the Word] made His dwelling” is literally “tabernacled” which parallels the language in Tobit 13:10. Those could be multiple references from John in multiple works, which, as noted previously, dovetails into the references to Tobit in the Epistle written by Polycarp, the disciple who learned at the feet of John.
In addition, Mary’s “Magnificat” in Luke 1:48 says that all generations shall call her blessed, while Tobit 13:11 says “all generations shall praise thee with great joy.” Matthew’s tale of the Magi seems to have many parallels to Tobit 13:11 as well, e.g. “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.” Moreover, in modern Bibles that include Tobit (but not in the KJV), there is another sentence to Tobit 13:11: “A bright light will shine forth into the farthest corners of the earth,”[2] which is evocative of the Star of Bethlehem.
www.Biblindex.org/citation_biblique/search lists 235 citations to Tobit by the Fathers. For comparison, Tobit, Judith, and the two Books of the Maccabees are considered historical Books.[3] That category includes 12 Books of the Protestant canon for a total of 16 comparable Books.[4] Tobit would rank 10th, comfortably ahead of three Books of the Protestant canon (1 Chronicles, Nehemiah, and Esther), as well as ranking highest among the historical Books of the Apocrypha.
| Book | Verses | Cites | Rate | |
| 1 | 2 Kings | 719 | 4358 | 6.06 |
| 2 | 1 Samuel | 810 | 4780 | 5.90 |
| 3 | Joshua | 658 | 3475 | 5.28 |
| 4 | 1 Kings | 817 | 4120 | 5.04 |
| 5 | 2 Samuel | 695 | 2804 | 4.03 |
| 6 | Judges | 618 | 2201 | 3.56 |
| 7 | 2 Chronicles | 821 | 2172 | 2.65 |
| 8 | Ruth | 85 | 201 | 2.36 |
| 9 | Ezra[5] | 280 | 592 | 2.11 |
| 10 | Tobit | 245 | 235 | 0.96 |
| 11 | 2 Maccabees | 556 | 488 | 0.88 |
| 12 | 1 Chronicles | 943 | 787 | 0.83 |
| 13 | 1 Maccabees | 922 | 596 | 0.65 |
| 14 | Nehemiah | 405 | 256 | 0.63 |
| 15 | Esther | 272 | 143 | 0.53 |
| 16 | Judith | 340 | 120 | 0.35 |
Noted below for your review are 132 of the citations to Tobit by Fathers of the early Church (these are the ones I could personally find and read for myself). The citations I note come from 79 different works of 29 Fathers[6]—i.e., the works I could access online or in my own library.
If the small numbers initially surprise you, bear in mind that there are not all that many Fathers whose writings have survived. Only 127 Fathers have left source material to be referenced in www.biblindex.org/citation_biblique/search.[7] Of the 127, 16 are “pseudo” attributions (they are real writings but definitely not written by the name given), 26 are dubious attributions to a name (could be his but probably not). Six are “anonymous” categories for unknown authors. At least 11 are (to my mind) opponents of Christianity, not Christians. Many of the remaining 68 entries include just a work or two (which may have no application to our inquiry). Most of the Fathers who show up in any search I ran for Apocrypha or canonical Books are the same big names/usual suspects among the Fathers.
Wikipedia lists 137 Fathers that might fit my timeframe (up until 450 AD) but it is not clear that all left writings.[8] And by my count, fewer than two dozen of those could have written a single word before 200.
Habermas and Licona report that the total of all authors who simply mention Jesus within 150 years of his life (183 AD) is 42 (The Case for the Resurrection of Jesus, p.127)—which they do as part of claiming how much evidence there is for Jesus, not how little. 9 of those mentions were the Evangelists in the Bible, only 20 came from the early Church.
So, the fact that I found citations as Scripture from dozens of Fathers, even for Tobit and Judith (the two least-cited Apocrypha in the database, by total citations), is actually a very meaningful result. Basically, every single Father for whom we have substantial writings cited to some Apocrypha as Scripture, and a high percentage of them included cites to Tobit, in particular.
We also see that one Father (Athanasius) created a canon list that put Tobit in the “not canon, only to be read” category but is arguably contradictory: in three separate works, (1) he cites Tobit as Prophesy (See 14:6), (2) he cites Tobit as providing a command that his accusers violated (See 12:7),[9] and (3) he implies that Tobit is on an equal footing with Isaiah (See 4:18).
Hilary of Poitiers noted that “some accept” Tobit on his list, and in his own works, he refers to Tobit to confirm doctrine and cites to it with other Scripture without qualification. Clement of Alexandria (who gave us a partial list recorded by Eusebius, which noted that he used Wisdom and Sirach but did not mention Tobit either way) also cites to Tobit as Scripture several times in his Stromata. (Why Eusebius does not note that is unclear, but maybe he saw Tobit as undisputed Scripture.)
Of the 132 citations, 81 citations (a clear majority) specifically refer to Tobit as Scripture (or some other such word: at least five Fathers (Africanus, Ambrose, Augustine, Chrysostom, and Athanasius) specifically cite to Tobit as Prophecy, for example).
Of the other 51 citations, 49 reference[10] Tobit along with other Scripture without qualification. Of the two remaining citations, one I took from the Ancient Christian Commentary on Scripture,[11] and the quotation extracted by ACCS does not include any reference to other Scriptures (and is unavailable online for me to see its context). The quote is a long instruction to fast and give alms, and the citation is used to confirm the doctrine that fasting with prayer mitigates the Lord’s indignation. The other is from The Life and Passion of Cyprian by his deacon, Pontius, in which (as far as I can tell) the only citation to Scripture/Apocrypha that he makes in the entire obituary is to Tobit (a Book which Cyprian himself repeatedly declared to be Scripture).
By my count, 102 of the 132 citations (a clear majority) are used specifically to confirm doctrine,[12] and of the remaining 30, 18 of the citations are specifically calling Tobit Scripture (or some such term) for some other purpose (e.g., discussing historical events from sacred history, etc.). Those two categories—referring to it as Scripture and using it to confirm doctrine, i.e., the categories directly contrary to the claims of Jerome and Rufinus (and to some extent Athanasius)—combine to account for 120 of 132 citations. The overlap of those two categories (62 instances where Tobit is specifically referred to as Scripture and also used to confirm doctrine) is a majority of each such category—and more than half of both categories combined.
The remaining citations are to things like “be rather such a father to your children as was Tobias” (from Cyprian, see Tobit 14:11).
Fifty-eight of the 132 citations occurred before 350 AD, and the first certain council or clearly-Christian canon list—notably including cites from 1 Clement (listed as 96 AD, but arguably, it was written before 70 AD since 1 Clement speaks of the Temple as still in existence; either way, it may have been written before the last Books of the New Testament), the Didache (100 AD), Polycarp (107 AD), Tertullian (192 AD), Clement of Alexandria (198 AD), and Origen (230 AD).
No Father (when citing to Tobit) ever distinguished it with warnings or labels or claimed it was in a third category of Books that should only be read, etc. Such concepts only appear on canon lists.
www.Biblindex.org/citation_biblique/search notes citations to 88 verses out of 245, or 36% of verses, which seems pretty normal for a historical Book—they often have significant gaps in what people want to cite to (e.g., only two of the 22 verses of 2 Chronicles Chapter 4 were ever cited in the first 450 years of Christianity, both (4:8 and 4:19) by Hilary, in a single Sermon).[13]
Notable individual pieces of evidence include a treatise on Tobit (On Tobias) written by Ambrose of Milan in 377 AD. It is mostly a long discussion of usury and related issues, since part of the story of Tobit involves money committed to others (See Tobit 4:1, etc.), but included with that is some Scriptural commentary on Tobit itself.[14]
In addition, in 2:1, we will see explicit mention by Augustine of Tobit being read at a memorial service at the shrine of a Saint, and we know that Tobit was read as part of the liturgy in the early Churches.[15]
Tobit is the only work for which my data can be used to calculate percentages for “confirming doctrine,” because only for Tobit did I collect all citations I could, including those that were not explicitly as Scripture. Some citations for confirming doctrine are still included for other Apocrypha (I had already found them before I stopped), but definitely not all. Thus, these sorts of percentage calculations would not be accurate and will no longer be made.
I stopped gathering them because there is no point: anyone claiming that the Apocrypha were not used to confirm doctrine would appear to be relying on claims from Athanasius, Rufinus, and Jerome rather than actual research into original sources.[16] I try to show this by using the percentage data on Tobit; otherwise, it should be quickly obvious to anyone who looks into the matter that a huge fraction of citations are to confirm doctrine.
Putting the Maccabees aside,[17] the majority of citations from the ancient Fathers are (explicitly or implicitly) to the Apocrypha in support of doctrine. In many—if not most—cases, one quotes Scripture as the exact doctrine one is “confirming.” E.g., Augustine Letter 140, 69: “For scripture says where an angel speaks to human beings, “I presented the record of your prayer” (Tobit 12: 12).” What doctrine is he confirming with that quote from Scripture? The doctrine that is exactly what the Scripture says it is: angels present our prayers to God.[18] You can plainly see from just the partial language quotes given herein that most of the cites are confirming doctrines.
Tobit: Annotated
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;
Pseudo-Ambrose 390 AD Quaestiones Veteris et Noui Testamenti 119, 2: p. 359: God’s holy rites, therefore, were given to us by Tobias as an example of the law. And, if temptations come, do not depart from the fear of God… https://archive.org/details/pseudoaugustini00soutgoog/page/358/mode/2up . Used to confirm the doctrine that God allows us to suffer and be tempted in order to strengthen us.
1:2 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. 1:3 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 Nineve, into the land of the Assyrians. 1:4 And when I was in mine 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. 1:5 Now all the tribes which together revolted, and the house of my father Nephthali, sacrificed unto the heifer Baal. 1:6 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 firstfruits and tenths of increase, with that which was first shorn; and them gave I at the altar to the priests the children of Aaron. 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: 1:8 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 was come to the age of a man, I married Anna of mine own kindred, and of her I begat Tobias. 1:10 And when we were carried away captives to Nineve, all my brethren and those that were of my kindred did eat of the bread of the Gentiles.
Sulpitius Severus 420 AD Sacred History 1, 49 (Ch 1, 1:) I address myself to give a condensed account of those things which are set forth in the sacred Scriptures… (Ch 1, 49:) … in this war, Tobias was carried into captivity…. www.newadvent.org/fathers/35051.htm
1:11 But I kept myself from eating; 1:12 Because I remembered God with all my heart. 1:13 And the most High gave me grace and favour before Enemessar, so that I was his purveyor. 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.
Origen (248 AD), Letter to Africanus 13 [Referred to Tobit as Scripture the Churches use in 13] Tobias … the Jews do not use. They are not even found in the Hebrew Apocrypha, as I learned from the Jews themselves. However, since the Churches use Tobias, … Tobias himself says, [Tobit 1:12-1:14]. www.newadvent.org/fathers/0414.htm. Used as Scripture to confirm other books as Scripture.
1:15 Now when Enemessar was dead, Sennacherib his son reigned in his stead; whose estate was troubled, that I could not go into Media. 1:16 And in the time of Enemessar I gave many alms to my brethren, and gave my bread to the hungry, 1:17 And my clothes to the naked: and if I saw any of my nation dead, or cast about the walls of Nineve, I buried him. 1:18 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.
Origen (248 AD), Letter to Africanus 13 [Referred to Tobit as Scripture the Churches use, see Tobit 1:14] And he adds, as if he were a rich man, [Tobit 1:15-1:18]. www.newadvent.org/fathers/0414.htm. Used as Scripture to confirm other books as Scripture.
Pontius 258 AD The Life and Passion of Cyprian, Bishop and Martyr, 10: Something more was done than is recorded of the incomparable benevolence of Tobias. … although very much might be done before Christ, yet that something more might be done after Christ, since to His times all fulness is attributed. Tobias collected together those who were slain by the king and cast out, of his own race only. www.newadvent.org/fathers/0505.htm. Used to confirm the doctrine that more is expected of Christians.
Chromatius 407 AD Tractate on Matthew 41, 9: Here, then, in the words that the Lord speaks, “Let the dead bury their own dead” [Matt 8:22], he has not inhibited the obligations of religious piety, by which we know that many saints have pleased God [see Tob 1:17], … Surely we notice that this was said not about the burial of a body but about works of the flesh, dead in transgressions…. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]. Not available online. Used to confirm the doctrine that burying the dead is pleasing to God.
1:19 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. 1:20 Then all my goods were forcibly taken away, neither was there any thing left me, beside my wife Anna and my son Tobias.
Origen (248 AD), Letter to Africanus 13 [Referred to Tobit as Scripture the Churches use, see Tobit 1:14] Think whether this great catalogue of Tobias’s good deeds does not betoken great wealth and much property, especially when he adds, [Tobit 1:19-1:20]. www.newadvent.org/fathers/0414.htm. Used as Scripture to confirm other books as Scripture.
1:21 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 Nineve. 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.
Origen (248 AD), Letter to Africanus 13 [Referred to Tobit as Scripture the Churches use, see Tobit 1:14] cited Tobit 1:21-1:22. www.newadvent.org/fathers/0414.htm. Used as Scripture to confirm other books as Scripture.
2:1 Now when I was come 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 me, in the which I sat down to eat.
Augustine 400 AD Reply to Faustus 22, 35:[Referred to as Scripture in 22, 35: See Tobit 8:9] We learn also from the book of Tobit, that Pentecost was the feast of seven weeks. www.newadvent.org/fathers/140622.htm
Augustine 430 AD Sermon 272B, 2: Refers to Tobit being read at the memorial shrine of a Saint: Cited along with Acts, etc. without qualification: You ‘You heard earlier this morning, those of you who were paying attention, when the reading from Tobit was being read at the memorial shrine (memoria) of the blessed Theogenes, how on the day of Pentecost he made a dinner for himself, intending to invite others of his people who would be worthy to share his table, seeing that they had in them the fear of the Lord.’ https://portal.sds.ox.ac.uk/articles/online_resource/E02217_Augustine_of_Hippo_refers_to_his_sermon_preached_at_the_memorial_shrine_memoria_of_Theogenes_bishop_and_martyr_of_Hippo_S01133_Sermon_272B_delivered_in_Hippo_North_Africa_in_AD_417_/13818152/1
Augustine 430 AD Sermon 270, 6: The law, then, is fulfilled through the grace of the Holy Spirit; so now observe how the number ten was to be both drawn to our attention and impressed upon us, as we have already shown, and also the number seven, on account of this very grace of the Holy Spirit… So where, in this connection, shall we find the number seven impressed on us, above all because of the Holy Spirit himself? In the book of Tobit you have this very festival, that is Pentecost, consisting of seven-day weeks… [Per The Works of Saint Augustine, A Translation for the 21st Century] Not available online.
2:2 And when I saw abundance of meat, I said to my son, Go and bring what poor man soever thou shalt find out of our brethren, who is mindful of the Lord; and, lo, I tarry for thee.
Luke 14:13 (But when thou makest a feast, call the poor, the maimed, the lame, the blind) (cf. 4:7 which is a KJV cross reference; 2:2 calls for inviting any poor man soever thou shalt find out of our brethren to a meal).
Cyprian258 ADTreatise 12, 3, 1 [Referred to as Holy Scriptures in 12, 3, Introduction: … you asked me to gather out for your instruction from the Holy Scriptures …] Of this same matter in Tobit: [Tobit 2:2] www.newadvent.org/fathers/050712c.htm. Used to confirm the doctrine of the benefits of good works and mercy.
2:3 But he came again, and said, Father, one of our nation is strangled, and is cast out in the marketplace.
Africanus 248 AD Letter to Origen 2: [In arguing that Susannah is not Scripture, Africanus cites to Tobit as prophesy:] Moreover, how is it that they who were captives among the Chaldæans, lost and won at play, thrown out unburied on the streets, as was prophesied of the former captivity,… https://www.newadvent.org/fathers/0413.htm. Used as Scripture to dispute the claim that another books is Scripture.
2:4 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.
Ambrose 397 AD Duties of the Clergy 3, 96: Cited along with Moses without qualification: Tobit also clearly portrayed in his life true virtue, when he left the feast and buried the dead, and invited the needy to the meals at his own poor table. www.newadvent.org/fathers/34013.htm. Used to confirm the doctrine that burying the dead is pleasing to God
Maximus of Turin 450 AD Sermons 41.2 Cited along with Matthew, etc. without qualification: …Tobit is justified because he abandons his meal for the sake of a burial…Thus, … in consideration of Christ we owe burial to everyone…. [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine that we owe burial to everyone.
2:5 Then I returned, and washed myself, and ate my meat in heaviness,
Ambrose 397 AD On Paradise 15.75: Cited with Exodus w/o qualification: Hence the Hebrews, who groaned in the works of Egypt, attained the grace of the just, and those “who ate bread with mourning and fear” were supplied with spiritual good. [Per Ancient Christian Commentary on Scripture]. Not available online.
2:6 Remembering that prophecy of Amos, as he said, Your feasts shall be turned into mourning, and all your mirth into lamentation. 2:7 Therefore I wept: and after the going down of the sun I went and made a grave, and buried him.
Augustine 422 AD On the Care of the Dead 5: Cited along with Matthew, etc. without qualification. www.newadvent.org/fathers/1316.htm. Used to confirm the doctrine that burying the dead pleases God
2:8 But my neighbours 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 burieth the dead again. 2:9 The same night also I returned from the burial, and slept by the wall of my courtyard, being polluted and my face was uncovered: 2:10 And I knew not that there were sparrows in the wall, and mine eyes being open, the sparrows muted warm dung into mine eyes, and a whiteness came in mine eyes: and I went to the physicians, but they helped me not: moreover Achiacharus did nourish me, until I went into Elymais.
Cyprian 258 AD Treatise 9: 10. Finally, we find that both patriarchs and prophets … preserve patience with a strong and steadfast equanimity….. 17. …the righteous is proved by his patience, as it is written: … 18. Thus Job … Tobias also, who, after the sublime works of his justice and mercy, was tried with the loss of his eyes, in proportion as he patiently endured his blindness, in that proportion deserved greatly of God by the praise of patience. www.newadvent.org/fathers/050709.htm. Used to confirm the doctrine that the righteous is proved by his patience.
Augustine 430 AD Tractate 35 (John 8:13-14) 3: The Lord Jesus Christ, then, had the witness of prophets sent before Him, of the heralds that preceded the judge: … Now Tobias had the eyes in his face closed, and the son gave his hand to the father; and yet the father, by his instruction, pointed out the way to the son. www.newadvent.org/fathers/1701035.htm
Augustine 430 AD Homilies on the Gospel of John, Homily 13, 3: Cited along with Psalms, John etc. without qualification: Tobit, you remember, had the eyes in his face blinded, and his son gave a hand to his father; but the father, with his instructions, showed his son the way. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that there is an inner eye.
Augustine 421 AD On the Soul and its Origin 2, 3: Cited along with John, etc. without qualification: that faculty by which white and black are distinguished, which sparrows even see as well as ourselves, … which Tobit also perceived even after he lost the sight of his eyes. www.newadvent.org/fathers/15082.htm.
2:11 And my wife Anna did take women’s works to do. 2:12 And when she had sent them home to the owners, they paid her wages, and gave her also besides a kid. 2:13 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 any thing that is stolen. 2:14 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 thine alms and thy righteous deeds? behold, thou and all thy works are known.
Cyprian 258 ADTreatise 12, 3, 6 [Referred to as Holy Scriptures in 12, 3, Introduction; see Tobit 2:2] Of this same thing in Tobias: Where are your righteousnesses? Behold what you suffer www.newadvent.org/fathers/050712c.htm. Used to confirm the doctrine that righteous men suffer more, but ought to endure
Cyprian 258 ADTreatise 7, 10: Holy Scripture teaches and forewarns… And Tobias, after his excellent works, after the many and glorious illustrations of his merciful spirit, having suffered the loss of his sight, fearing and blessing God in his adversity, by his very bodily affliction increased in praise; and even him also his wife tried to pervert, saying… [Tobit 2:14]. www.newadvent.org/fathers/050707.htm. Used to confirm the doctrine that suffering must be expected
Augustine 430 AD Sermon 38, 15: Cited along with Matthew, Paul, etc. without qualification: So said Tobias’ wife to her husband … [Tobit 2:13-2:14] www.newadvent.org/fathers/160338.htm. Used to confirm the doctrine that good and righteous men suffer, but ought to see the light of God regardless.
Augustine 430 AD Sermon 88, 15: Cited along with Luke without qualification: she answered scornfully, Where are your acts of justice? [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online.
3:1 Then I being grieved did weep, and in my sorrow prayed, saying,
Origen230 ADOn Prayer 6 [the angels] pray along with those who genuinely pray…Raphael offers their service to God for Tobit and Sarah. After both had prayed, After both had prayed, the scripture says… www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm the doctrine of the intercession of angels
3:2 O Lord, thou art just, and all thy works and all thy ways are mercy and truth, and thou judgest truly and justly for ever.
Origen230 ADOn Prayer 9 [Referred to as Scripture in 6; See Tobit 3:1] … and in Tobit: “And with anguish I prayed saying, ‘Righteous art you, O Lord, and all your works; all your ways are mercy and truth, and judgment true and righteous dost you judge forever.’“ www.tertullian.org/fathers/origen_on_prayer_02_text.htm.
3:3 Remember me, and look on me, punish me not for my sins and ignorances, and the sins of my fathers, who have sinned before thee: 3:4 For they obeyed not thy commandments: wherefore thou hast 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. 3:5 And now thy judgments are many and true: deal with me according to my sins and my fathers’: because we have not kept thy commandments, neither have walked in truth before thee. 3:6 Now therefore deal with me as seemeth best unto thee, and command my spirit to be taken from me, that I may be dissolved, and become earth: 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 thy face away from me. 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; 3:8 Because that she had been married to seven husbands, whom Asmodeus the evil spirit had killed, before they had lain with her. Dost thou not know, said they, that thou hast strangled thine husbands? thou hast had already seven husbands, neither wast thou named after any of them.
Luke 20:31 (Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. There were therefore seven brethren: and the first took a wife, and died without children. And the second took her to wife, and he died childless. And the third took her; and in like manner the seven also: and they left no children, and died.)
Mark 12:22 (Master, Moses wrote unto us, If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. Now there were seven brethren: and the first took a wife, and dying left no seed. And the second took her, and died, neither left he any seed: and the third likewise. And the seven had her, and left no seed: last of all the woman died also.)
Matthew 22:26(Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh.)
The Shepherd of Hermas 150 AD Bk 2, Commandment 6: Cited along with Matthew, Luke, etc. without qualification: Commandment 6 … Chapter 2: Hear now, said he, in regard to faith. There are two angels with a man — one of righteousness [see Tobit 3:17], and the other of iniquity. www.newadvent.org/fathers/02012.htm. Used to confirm the doctrine that angels accompany us
3:9 Wherefore dost thou beat us for them? if they be dead, go thy ways after them, let us never see of thee either son or daughter. 3:10 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. 3:11 Then she prayed toward the window, and said, Blessed art thou, O Lord my God, and thine holy and glorious name is blessed and honourable for ever: let all thy works praise thee for ever.
Origen230 ADOn Prayer 6: [the angels] pray along with those who genuinely pray…Raphael offers their service to God for Tobit and Sarah. After both had prayed, the scripture says… www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm the doctrine of the intercession of angels.
3:12 And now, O Lord, I set mine eyes and my face toward thee,
Augustine 400 AD Confessions 5, 1: Cited [see Tobit 3:11 as well] along with many Psalms without qualification: every spirit praises you through the mouth that is turned to you… www.newadvent.org/fathers/110105.htm
3:13 And say, Take me out of the earth, that I may hear no more the reproach.
Augustine 400 AD Confessions 4, 9, 14 Cited along with John, Genesis, etc. without qualification: Blessed be he who loves You, and his friend in You, and his enemy for Your sake. For he alone loses none dear to him to whom all are dear in Him who cannot be lost.[19] www.newadvent.org/fathers/110104.htm
3:14 Thou knowest, 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 hath 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 thee that I should die, command some regard to be had of me, and pity taken of me, that I hear no more reproach. 3:16 So the prayers of them both were heard before the majesty of the great God. 3:17 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.
Origen 230 AD On Prayer 6: The scripture says, “The prayer of both was heard before the presence of the great Raphael and he was sent to heal them both,” www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm the doctrine of the intercession of angels.
Hippolytus of Rome 235 AD On Susanna: cited along with Susannah/Daniel without qualification: “’For even now the angel of God.’” He shows also, that 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…[Tobit 3:17]… www.newadvent.org/fathers/0502.htm. Used to confirm the doctrine of the intercession of angels.
The Shepherd of Hermas 150 AD Bk 2, Commandment 6: Cited along with Matthew, Luke, etc. without qualification: Commandment 6 … Chapter 2 Hear now, said he, in regard to faith. There are two angels with a man — one of righteousness, and the other of iniquity. www.newadvent.org/fathers/02012.htm. Used to confirm the doctrine that angels accompany us.
Origen 253 AD On Prayer 11: For the Scripture says that after they had prayed, the prayers of them both were heard in the sight of the glory of the great Raphael, and he was sent to heal them both. www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm the doctrine of the intercession of angels.
4:1 In that day Tobit remembered the money which he had committed to Gabael in Rages of Media,
Origen 230 AD First Principles 3, 2, 4: … 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… www.newadvent.org/fathers/04123.htm. Used to confirm the doctrine that thoughts sometimes proceed from ourselves, and sometimes devils, angels or God
4:2 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?
Augustine 430 AD Exposition on Psalm 58, 15 [Referred to as truth written by our Maker in 58, 1; See Tobit 4:15] Did Tobias by any means have fleshly eyes? His own son had, and he had not [See Tob 4:3-19]… www.newadvent.org/fathers/1801058.htm.
4:3 And when he had called him, he said, My son, when I am dead, bury me; and despise not thy mother, but honour her all the days of thy life, and do that which shall please her, and grieve her not. 4:4 Remember, my son, that she saw many dangers for thee, when thou wast in her womb: and when she is dead, bury her by me in one grave. 4:5 My son, be mindful of the Lord our God all thy days, and let not thy will be set to sin, or to transgress his commandments: do uprightly all thy life long, and follow not the ways of unrighteousness. 4:6 For if thou deal truly, thy doings shall prosperously succeed to thee, and to all them that live justly.
Augustine 421 AD On the Soul and its Origin 2, 3: Cited along with John, Ephesians, etc. without qualification: “the difference between the bodily senses and the sensibilities of the soul; …[the difference between] that faculty by which white and black are distinguished, which sparrows even see as well as ourselves [cf. Tobit 2:8], and that by which justice and injustice are discriminated, which Tobit also perceived even after he lost the sight of his eyes.” www.newadvent.org/fathers/15082.htm
4:7 Give alms of thy substance; and when thou givest alms, let not thine eye be envious, neither turn thy face from any poor, and the face of God shall not be turned away from thee.
Luke 11:41 (But rather give alms of such things as ye have; and, behold, all things are clean unto you) -per the notes included with the original King James Bible.
Luke 14:13 (But when thou makest a feast, call the poor, the maimed, the lame, the blind) – per the notes included with the original King James Bible.
Leo the Great 450 AD Sermon 10, 4 Cited along with Proverbs, James, etc. without qualification: 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, … hence Tobias also, while instructing his son in the precepts of godliness, says, “Give alms of thy substance, and turn not thy face from any poor man: so shall it come to pass that the face of God shall not be turned from thee. www.newadvent.org/fathers/360310.htm Used to confirm the doctrine that almsgiving wipes out sin, kills death, and extinguishes the punishment of perpetual fire.
Augustine 430 AD Exposition on Psalm 97, 15: Cited along with Matthew, Isaiah, etc. without qualification: Tobit was blind, but … Tobit warned his son, and said to him, Son, give alms of your substance; because that alms suffer not to come into darkness. www.newadvent.org/fathers/1801097.htm Used to confirm the doctrine that alms suffer not to come into darkness
4:8 If thou hast abundance give alms accordingly: if thou have but a little, be not afraid to give according to that little: 4:9 For thou layest up a good treasure for thyself against the day of necessity. 4:10 Because that alms do deliver from death, and suffereth not to come into darkness.
Polycarp 107 AD Epistle to the Philippians, 10: Cited along with 1 Peter, Isaiah, etc. without qualification: When you can do good, defer it not, because alms delivers from death. www.newadvent.org/fathers/0136.htm. Used to confirm the doctrine that alms can save one from death
Origen 230 AD On First Principles 1.2.13: [Referred to as Holy Scripture in 3, 2, 4] …And if there be any other things which in Scripture are called good, whether … treasure… all these are so termed catachrestically, having in them an accidental, not an essential goodness. … www.newadvent.org/fathers/04121.htm. Used to confirm the doctrine that God alone is truly good.
Cyprian 258 AD Letter 51: whom the Lord exhorts to rise up again by his works, because it is written, Alms do deliver from death. www.newadvent.org/fathers/050651.htm. Used to confirm the doctrine that the Lord exhorts us to rise up again by works.
Cyprian 258 AD Letter 55 (to Antonian) 22: This is certainly said to him who, it is ascertained, has fallen and whom the Lord exhorts to rise again through works since is it written, “Alms deliver … from death.” [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine that alms deliver from death.
Augustine 430 AD Sermon 125A, 4: So carry out, and be astonished at the words of scripture. A blind father was talking to a son who could see, and advising him to give alms; among other things, he had this to say: For almsgiving delivers from death. … What follows, though, is astonishing. After saying about almsgiving that it delivers from death, he added, and does not permit you to go into darkness. … There is another sort of darkness, into which almsgiving does not permit those to go who love practicing it… [Per The Works of Saint Augustine, A Translation for the 21st Century] Not available online. Used to confirm the doctrine that there is an inner eye.
Augustine 430 AD Sermon 125A, 4: On this matter of charitable giving, you have heard the advice Saint Tobit gave his son Tobias: As you have the means, so do; if you have much, do much; if little, share this little amount. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that alms deliver from death
Augustine 430 AD Exposition on Psalm 97, 15: Cited along with Matthew, Isaiah, etc. without qualification: Tobit was blind, but he used to teach his son the way of God. You know this, that Tobit warned his son, and said to him, Son, give alms of your substance; because that alms suffer not to come into darkness. www.newadvent.org/fathers/1801097.htm Used to confirm the doctrine that alms suffer not to come into darkness.
Augustine 430 AD Sermon 38, 16 Cited along with Matthew, Paul, etc. without qualification: The same Tobias 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. www.newadvent.org/fathers/160338.htm. Used to confirm the doctrine that good works and almsgiving can save one from death.
Augustine 430 AD Sermon 88, 16: Cited along with Luke without qualification: Our friend Tobit, giving instructions to his son, instructed him precisely in this matter of crying out; that is, he instructed him in the good works he should perform; he told him to give to the poor, he ordered him to distribute alms to the needy, and he taught him this lesson: Son, almsgiving does not allow you to go into the dark. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that almsgiving is pleasing to God.
Augustine 430 AD Sermon 125A, 5: So this man Tobit had blindness in the flesh, but bright light in his heart. … What light was he seeing by, when he said that? Certainly, his eyes were darkened, and yet he said, Son, give alms; almsgiving delivers you from death. Was the person who said this really unable to see anything? Indeed he was able to see, not white and black, but just and unjust realities; … even if he hadn’t got his eyesight back in the flesh, wouldn’t his eyes have been closed sooner or later in death? All the saints, you see, when they depart from here, come to the light; the light of this sun is worth nothing to those who are seeing God… [Per The Works of Saint Augustine, A Translation for the 21st Century] Not available online. Used to confirm the doctrine that there is an inner eye.
4:11 For alms is a good gift unto all that give it in the sight of the most High.
Cyprian258 ADTreatise 12, 3, 1: [Referred to as Holy Scriptures in 12, 3, Introduction; see Tobit 2:2]: Also in the same place: [quotes all of Tobit 4:5-4:11]. www.newadvent.org/fathers/050712c.htm. Used to confirm the doctrine of the efficacy of alms and other good works before God
Cyprian 258 AD Treatise 8, 20: cited along with Proverbs, Acts, etc. without qualification: And again: [quotes all of Tobit 4:5-4:11]. www.newadvent.org/fathers/050708.htm. Used to confirm the doctrine that alms are a good gift to all that give it, in the sight of the most high God.
4:12 Beware of all whoredom, my son, and chiefly take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy father’s tribe: for we are the children of the prophets, Noe, 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.
1 Thessalonians 4:3 (For this is the will of God, even your sanctification, that ye should abstain from fornication), per the notes included with the original King James Bible.
Cyprian 258 AD Treatise 12, 3, 62: [Referred to as Holy Scriptures in 12, 3, Introduction; see Tobit 2:2] In Tobias: Take a wife from the seed of your parents, and take not a strange woman who is not of the tribe of your parents. www.newadvent.org/fathers/050712c.htm. Used to confirm the doctrine that marriage is not to be contracted with Gentiles
4:13 Now therefore, my son, love thy brethren, and despise not in thy heart thy brethren, the sons and daughters of thy 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. 4:14 Let not the wages of any man, which hath wrought for thee, tarry with thee, but give him it out of hand: for if thou serve God, he will also repay thee: be circumspect my son, in all things thou doest, and be wise in all thy conversation. 4:15 Do that to no man which thou hatest: drink not wine to make thee drunken: neither let drunkenness go with thee in thy journey.
Luke 6:31 (And as ye would that men should do to you, do ye also to them likewise), per the notes included with the original King James Bible.
Matthew 7:12 (Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets), per the notes included with the original King James Bible.
Didache 100 AD Didache 1: Cited along with Matthew, Luke, etc. without qualification: and all things whatsoever you would should not occur to you, do not also do to another. www.newadvent.org/fathers/0714.htm. Used as a direct commandment.
Clement of Alexandria 198 AD Stromata 2, 23: [Referred to as Scripture in 6, 12] This Scripture has briefly showed, when it says, What you hate you shall not do to another. www.newadvent.org/fathers/02102.htm. Used to confirm the sanctity of marriage.
Augustine 430 AD Exposition on Psalm 58, 1: The hand of our Maker in our very hearts has written this truth, That which to yourself you would not have done, do not do to another. www.newadvent.org/fathers/1801058.htm. Used as a direct command.
Augustine 430 AD On Psalm 51/52: If they will only obey Scripture’s injunction, “You shall love your neighbor as yourself,” and “Whatever good you want people to do for you, do the same yourselves for them,” they will have within themselves evidence that they must not treat others as they would not wish to be treated themselves. [Ancient Christian Commentary on Scripture – whose translation differs from that at New Advent] www.newadvent.org/fathers/1801052.htm.
Didymus the Blind 386 AD Commentary on Zechariah 9:14-15: calls Tobit 4:15 a “commandment” that is transgressed per Gary G. Michuta in The Case of the Deuterocanon. Not online.
John Chrysostom 407 AD Homily 13 on the Statues: Cited along with Matthew, Jeremiah, etc. without qualification: Do not to another what you hate. www.newadvent.org/fathers/190113.htm. Used as a direct commandment.
Augustine 430 AD Sermon 130A: Cited along with John etc. without qualification: Does anyone fail to approve, fail to say, “It’s true,” when I say, Do not do to others what you do not want done to you? “It’s true,” you shout, and “Nothing truer,” you cry. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that you should not do to another what you do not want anyone to do to you.
The Apostolic Constitutions 400 AD Book 1, 1: But as to those who are obedient to God, there is one law of God, [simple,] true, living, which is this: ”Do not that to another which you hate another should do to you.” www.newadvent.org/fathers/07151.htm. Used to confirm the doctrine that you should not do to another what you would not want anyone to do to you.
The Apostolic Constitutions 400 AD Book 7, 1-2: … the law also does appoint: …And whatsoever you would not should be done to you, do not do to another. www.newadvent.org/fathers/07157.htm. Used to confirm the doctrine that you should not do to another what you would not want anyone to do to you.
The Apostolic Constitutions 400 AD Book 3, 15: Wherefore he that avoids a curse, let him not curse another; for what you hate should be done to you, do not do to another. www.newadvent.org/fathers/07153.htm. Used to confirm the doctrine that you should not do to another what you would not want anyone to do to you.
Augustine 430 AD Exposition on Psalm 35, 1: does anyone really have to make an effort to understand the injunction, Do not do to another what you would not want anyone to do to you? [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that you should not do to another what you would not want anyone to do to you.
Augustine 430 AD Exposition on Psalm 57, 1: And this is not surprising, for by the hand of our Fashioner truth has written in our very hearts the precept, Do not do to another what you would not want anyone to do to you. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that you should not do to another what you would not want anyone to do to you.
4:16 Give of thy bread to the hungry, and of thy garments to them that are naked; and according to thine abundance give alms: and let not thine eye be envious, when thou givest alms.
Luke 14:13 (But when thou makest a feast, call the poor, the maimed, the lame, the blind), per the notes included with the original King James Bible.
Matthew 6:1 (Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven), per the notes included with the original King James Bible.
Commodianus 250 AD Instructions, LXI, to Him Who Wishes for Martyrdom: He who commands us to give food even to our enemies. Look forward to thy meals from that Tobias who always on every day shared them entirely with the poor man. Thou seekest to feed him, O fool, who feedeth thee again. www.newadvent.org/fathers/0411.htm. Used to confirm the doctrine that we should feed everyone and count on God to feed ourselves.
4:17 Pour out thy bread on the burial of the just, but give nothing to the wicked.
Augustine 430 AD Sermon 361, 6 as for the objection some people bring from the scriptures: Break your bread and pour out your wine on the tombs of the just, but do not hand it over to the unjust, this is not the occasion, indeed, to expatiate on it; but still I will say that the faithful can understand what is being said. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine of offering Mass for the dead
Augustine 426 AD On Christian Doctrine: [3, 16, 1:] let him proceed to the examination and solution of the ambiguities of Scripture… [3, 16, 24:] It is written: Give to the godly man, and help not a sinner. 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. www.newadvent.org/fathers/12023.htm. Used as an example of how to interpret Scripture.
4:18 Ask counsel of all that are wise, and despise not any counsel that is profitable.
Athanasius 361 AD Apologia ad Constantium 17: Cited along with Matthew and Daniel without qualification: what will all prudent and true Christians say? …for it is written of the other, ‘The foolish person will speak foolishness (Is. 32:6 LXX)’ but of these, ‘Ask counsel of all that are wise’. www.newadvent.org/fathers/2813.htm.
4:19 Bless the Lord thy God alway, and desire of him that thy ways may be directed, and that all thy paths and counsels may prosper: for every nation hath not counsel; but the Lord himself giveth all good things, and he humbleth whom he will, as he will; now therefore, my son, remember my commandments, neither let them be put out of thy mind. 4:20 And now I signify this to they that I committed ten talents to Gabael the son of Gabrias at Rages in Media. 4:21 And fear not, my son, that we are made poor: for thou hast much wealth, if thou fear God, and depart from all sin, and do that which is pleasing in his sight.
Chromatius 407 AD Sermon 5, 5: listen to what the prophet Tobit says to his son: “We endure a poor man’s life, son, to be sure; but you have great wealth if you fear God”. Not available online. Used to confirm the doctrine that you have great wealth if you fear God.
Augustine 430 AD Tractate 13 (John 3:22-3:29) 3: [Referred to as prophecy of Christ in Tractate 35, 3; see Tobit 2:10] There is another eye, there is an inner eye. Tobias, for example, was not without eyes, when, blind in his bodily eyes, he was giving precepts of life to his son. Tobit iv The son was holding the father’s hand, that the father might walk with his feet, while the father was giving the son counsel to walk in the way of righteousness. www.newadvent.org/fathers/1701013.htm. Used to confirm the doctrine that there is an inner eye.
Augustine 416 AD On Man’s Perfection in Righteousness, 13: Augustine’s opponent adds: “Holy Tobit also said, ‘Fear not, my son, that we have to endure poverty; we shall have many blessings if we fear God, and depart from all sin, and do that which is good.’” Augustine accepts this as a valid Scriptural principle derived from Tobit: “Most true indeed it is, that man shall have many blessings when he shall have departed from all sin.” www.newadvent.org/fathers/1504.htm. Used to confirm the doctrine that perfection is in the next world, in this world we progress towards it.
Augustine 430 AD Homilies on the Gospel of John, Homily 13, 3: Cited along with Psalms, John etc. without qualification: After all, even Tobit can be said to have had no eyes when, blind in the eyes of his body, he was giving his son rules of life. Tobit was holding his father’s hand, that he might walk with his feet; the father was giving his son advice, that he might stay on the way of justice. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online.
Augustine 400 AD Confessions 10, 51: Cited along with Genesis without qualification: O Thou Light, which Tobias saw, when, his eyes being closed, he taught his son the way of life; himself going before with the feet of charity, never going astray. Or that which Isaac saw… www.newadvent.org/fathers/110110.htm.
5:1 Tobias then answered and said, Father, I will do all things which thou hast commanded me: 5:2 But how can I receive the money, seeing I know him not? 5:3 Then he gave him the handwriting, and said unto him, Seek thee a man which may go with thee, whiles 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. 5:5 But he knew not; and he said unto him, Canst thou go with me to Rages? and knowest thou those places well? 5:6 To whom the angel said, I will go with thee, and I know the way well: for I have lodged with our brother Gabael. 5:7 Then Tobias said unto him, Tarry for me, till I tell my father. 5:8 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 thee. 5:9 So he called him, and he came in, and they saluted one another. 5:10 Then Tobit said unto him, Brother, shew me of what tribe and family thou art. 5:11 To whom he said, Dost thou seek for a tribe or family, or an hired man to go with thy son? Then Tobit said unto him, I would know, brother, thy kindred and name. 5:12 Then he said, I am Azarias, the son of Ananias the great, and of thy brethren. 5:13 Then Tobit said, Thou art welcome, brother; be not now angry with me, because I have enquired to know thy tribe and thy family; for thou art 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, thou art of a good stock. 5:14 But tell me, what wages shall I give thee? wilt thou a drachm a day, and things necessary, as to mine own son? 5:15 Yea, moreover, if ye return safe, I will add something to thy wages. 5:16 So they were well pleased. Then said he to Tobias, Prepare thyself for the journey, and God send you a good journey. And when his son had prepared all things for the journey, his father said, Go thou with this man, and God, which dwelleth 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.
Ambrose 397 AD Hexameron 6, 4, 17: Not without reason did Raphael in the prophetic book cause this dog to accompany the son of Tobias 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. https://archive.org/stream/fathersofthechur027571mbp/fathersofthechur027571mbp_djvu.txt
5:17 But Anna his mother wept, and said to Tobit, Why hast thou sent away our son? is he not the staff of our hand, in going in and out before us? 5:18 Be not greedy to add money to money: but let it be as refuse in respect of our child. 5:19 For that which the Lord hath given us to live with doth suffice us. 5:20 Then said Tobit to her, Take no care, my sister; he shall return in safety, and thine eyes shall see him. 5:21 For the good angel will keep him company, and his journey shall be prosperous, and he shall return safe.
Origen 230 AD On First Principles 1.2.13: [Referred to as Holy Scripture in 3, 2, 4] …And if there be any other things which in Scripture are called good, whether angel, … all these are so termed catachrestically, having in them an accidental, not an essential goodness. …www.newadvent.org/fathers/04121.htm. Used to confirm the doctrine that God alone is truly good.
5:22 Then she made an end of weeping.
6:1 And as they went on their journey, they came in the evening to the river Tigris, and they lodged there. 6:2 And when the young man went down to wash himself, a fish leaped out of the river, and would have devoured him. 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. 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. 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. 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? 6:7 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. 6:8 As for the gall, it is good to anoint a man that hath whiteness in his eyes, and he shall be healed. 6:9 And when they were come near to Rages, 6:10 The angel said to the young man, Brother, today we shall lodge with Raguel, who is thy cousin; he also hath one only daughter, named Sara; I will speak for her, that she may be given thee for a wife. 6:11 For to thee doth the right of her appertain, seeing thou only art of her kindred. 6:12 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 doth rather appertain to thee than to any other. 6:13 Then the young man answered the angel, I have heard, brother Azarias that this maid hath been given to seven men, who all died in the marriage chamber. 6:14 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 loveth her, which hurteth 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. 6:15 Then the angel said unto him, Dost thou not remember the precepts which thy father gave thee, that thou shouldest marry a wife of thine own kindred? wherefore hear me, O my brother; for she shall be given thee to wife; and make thou no reckoning of the evil spirit; for this same night shall she be given thee in marriage. 6:16 And when thou shalt come into the marriage chamber, thou shalt take the ashes of perfume, and shalt lay upon them some of the heart and liver of the fish, and shalt make a smoke with it: 6:17 And the devil shall smell it, and flee away, and never come again any more: but when thou shalt 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 thee from the beginning; and thou shalt preserve her, and she shall go with thee. Moreover I suppose that she shall bear thee children. Now when Tobias had heard these things, he loved her, and his heart was effectually joined to her.
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. 7:2 Then said Raguel to Edna his wife, How like is this young man to Tobit my cousin! 7:3 And Raguel asked them, From whence are ye, brethren? To whom they said, We are of the sons of Nephthalim, which are captives in Nineve. 7:4 Then he said to them, Do ye know Tobit our kinsman? And they said, We know him. Then said he, Is he in good health? 7:5 And they said, He is both alive, and in good health: and Tobias said, He is my father. 7:6 Then Raguel leaped up, and kissed him, and wept, 7:7 And blessed him, and said unto him, Thou art the son of an honest and good man. But when he had heard that Tobit was blind, he was sorrowful, and wept. 7:8 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 thou didst 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: 7:10 For it is meet that thou shouldest marry my daughter: nevertheless I will declare unto thee the truth. 7:11 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.
Ambrose 397 AD Duties of the Clergy 3, 96: Cited along with Moses without qualification: 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. This just man, then, … www.newadvent.org/fathers/34013.htm. Used to confirm the doctrine that we should fear more for others than for ourselves.
7:12 Raguel said, Then take her from henceforth according to the manner, for thou art her cousin, and she is thine, and the merciful God give you good success in all things. 7:13 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 thy father. And he blessed them; 7:14 And called Edna his wife, and took paper, and did write an instrument of covenants, and sealed it. 7:15 Then they began to eat. 7:16 After Raguel called his wife Edna, and said unto her, Sister, prepare another chamber, and bring her in thither. 7:17 Which when she had done as he had bidden her, she brought her thither: and she wept, and she received the tears of her daughter, and said unto her, 7:18 Be of good comfort, my daughter; the Lord of heaven and earth give thee joy for this thy sorrow: be of good comfort, my daughter.
8:1 And when they had supped, they brought Tobias in unto her. 8:2 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. 8:3 The which smell when the evil spirit had smelled, he fled into the utmost parts of Egypt, and the angel bound him.
Ambrose 397 AD Hexameron 6, 4, 17: Not without reason did Raphael in the prophetic book … 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. https://archive.org/stream/fathersofthechur027571mbp/fathersofthechur027571mbp_djvu.txt
8:4 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. 8:5 Then began Tobias to say, Blessed art thou, O God of our fathers, and blessed is thy holy and glorious name for ever; let the heavens bless thee, and all thy creatures. 8:6 Thou madest Adam, and gavest him Eve his wife for an helper and stay: of them came mankind: thou hast said, It is not good that man should be alone; let us make unto him an aid like unto himself. 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.
Augustine 400 AD Reply to Faustus 22, 35 We learn from Scripture that, among the ancients, it was customary to call cousins brothers and sisters. 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. www.newadvent.org/fathers/140622.htm. Used to confirm that Scripture calls cousins “brothers” and “sisters.”
Augustine 426 AD On Christian Doctrine 3, 18, 27 [Referred to as canon in 2, 8, 13: see the beginning of Tobit ] … as is proved by Tobit’s prayer when he was married to his wife. For he says: Blessed are You, O God of our fathers, and blessed is Your holy and glorious name for ever; let the heavens bless You, and all Your creatures. You made Adam, and gave him Eve his wife for an helper and stay. . . . And now, O Lord, You know that I take not this my sister for lust, but uprightly: therefore have pity on us, O Lord. www.newadvent.org/fathers/12023.htm. Used to confirm the doctrine that wantonness even in regard to wives is abuse and intemperance.
8:8 And she said with him, Amen. 8:9 So they slept both that night. And Raguel arose, and went and made a grave,
Augustine 430 AD Sermon 60, 6: Cited along with other Scriptures without qualification: There is also the heaven of heavens (Dt 10: 14, 1 Kgs 8:27), like the holy of holies (Ex 26:34, 1 Kgs 6:16), like ages of ages (Tob 8:9). Lay up for yourselves treasure in heaven… Matthew 6:20. [Per The Works of Saint Augustine, A Translation for the 21st Century – a footnote states that this is “in the Latin text only. But it is the conventional liturgical phrase for concluding prayers, the English equivalent being “for ever and ever.””]. Not available online. Used to confirm the doctrine that there is an age of ages yet to come.
8:10 Saying, I fear lest he also be dead. 8:11 But when Raguel was come into his house, 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. 8:13 So the maid opened the door, and went in, and found them both asleep, 8:14 And came forth, and told them that he was alive. 8:15 Then Raguel praised God, and said, O God, thou art worthy to be praised with all pure and holy praise; therefore let thy saints praise thee with all thy creatures; and let all thine angels and thine elect praise thee for ever. 8:16 Thou art to be praised, for thou hast made me joyful; and that is not come to me which I suspected; but thou hast dealt with us according to thy great mercy. 8:17 Thou art to be praised because thou hast 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. 8:18 Then Raguel bade his servants to fill the grave. 8:19 And he kept the wedding feast fourteen days. 8:20 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; 8:21 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.
9:1 Then Tobias called Raphael, and said unto him, 9:2 Brother Azarias, take with thee a servant, and two camels, and go to Rages of Media to Gabael, and bring me the money, and bring him to the wedding. 9:3 For Raguel hath sworn that I shall not depart. 9:4 But my father counteth the days; and if I tarry long, he will be very sorry.
Ambrose 397 AD Exposition of the Christian Faith, Book V, 7, 94: But if you do not accept the truth of His mission according to the flesh, as the Apostle spoke of it, … what answer will you give to the fact that the Son was sent to men? For … superiors have been sent to inferiors. For Tobias sent Raphael the archangel, … www.newadvent.org/fathers/34045.htm. Used to confirm the doctrine that God the superior came to save man, the inferior.
9:5 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. 9:6 And early in the morning they went forth both together, and came to the wedding: and Tobias blessed his wife.
10:1 Now Tobit his father counted every day: and when the days of the journey were expired, and they came not, 10:2 Then Tobit said, Are they detained? or is Gabael dead, and there is no man to give him the money? 10:3 Therefore he was very sorry. 10:4 Then his wife said unto him, My son is dead, seeing he stayeth long; and she began to wail him, and said, 10:5 Now I care for nothing, my son, since I have let thee go, the light of mine eyes. 10:6 To whom Tobit said, Hold thy peace, take no care, for he is safe. 10:7 But she said, Hold thy 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, Let me go, for my father and my mother look no more to see me. 10:8 But his father in law said unto him, Tarry with me, and I will send to thy father, and they shall declare unto him how things go with thee. 10:9 But Tobias said, No; but let me go to my father. 10:10 Then Raguel arose, and gave him Sara his wife, and half his goods, servants, and cattle, and money: 10:11 And he blessed them, and sent them away, saying, The God of heaven give you a prosperous journey, my children. 10:12 And he said to his daughter, Honour thy father and thy mother in law, which are now thy parents, that I may hear good report of thee. And he kissed her. Edna also said to Tobias, The Lord of heaven restore thee, my dear brother, and grant that I may see thy children of my daughter Sara before I die, that I may rejoice before the Lord: behold, I commit my daughter unto thee of special trust; where are do not entreat her evil.
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 Nineve. 11:2 Then Raphael said to Tobias, Thou knowest, brother, how thou didst leave thy father: 11:3 Let us haste before thy wife, and prepare the house. 11:4 And take in thine hand the gall of the fish. So they went their way, and the dog went after them. 11:5 Now Anna sat looking about toward the way for her son. 11:6 And when she espied him coming, she said to his father, Behold, thy son cometh, and the man that went with him. 11:7 Then said Raphael, I know, Tobias, that thy father will open his eyes. 11:8 Therefore anoint thou his eyes with the gall, and being pricked therewith, he shall rub, and the whiteness shall fall away, and he shall see thee. 11:9 Then Anna ran forth, and fell upon the neck of her son, and said unto him, Seeing I have seen thee, 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, 11:11 And took hold of his father: and he strake of the gall on his fathers’ eyes, saying, Be of good hope, my father. 11:12 And when his eyes began to smart, he rubbed them; 11:13 And the whiteness pilled away from the corners of his eyes: and when he saw his son, he fell upon his neck.
Origen 253 AD Commentary on John, Fragment 66.16: Cited along with the Gospel of John without qualification:…We will be able to find the difference between the expressions from Tobit. When white patches had formed over his eyes, it is not written that his eyes were later opened but that he saw. Of the rest, you will be able to observe one or the other aspect in the course of the entire episode related concerning the blind person, where one person asserts one thing and another that, with quite a bit of dissent from each other. [Per Ancient Christian Commentary on Scripture]. Not available online.
11:14 And he wept, and said, Blessed art thou, O God, and blessed is thy name for ever; and blessed are all thine holy angels: 11:15 For thou hast scourged, and hast 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. 11:16 Then Tobit went out to meet his daughter in law at the gate of Nineve, rejoicing and praising God: and they which saw him go marvelled, because he had received his sight. 11:17 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, Thou art welcome, daughter: God be blessed, which hath brought thee unto us, and blessed be thy father and thy mother. And there was joy among all his brethren which were at Nineve. 11:18 And Achiacharus, and Nasbas his brother’s son, came: 11:19 And Tobias’ wedding was kept seven days with great joy.
12:1 Then Tobit called his son Tobias, and said unto him, My son, see that the man have his wages, which went with thee, and thou must give him more. 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: 12:3 For he hath brought me again to thee in safety, and made whole my wife, and brought me the money, and likewise healed thee. 12:4 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 ye have brought and go away in safety. 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 hath done unto you in the sight of all that live. It is good to praise God, and exalt his name, and honourably to shew 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 honourable to reveal the works of God. Do that which is good, and no evil shall touch you.
Athanasius 335 AD Defense against Arius 1, 11: Cited along with Matthew without qualification: And they are not ashamed to parade the sacred mysteries before Catechumens, and worse than that, even before heathens: whereas, they ought to attend to what is written, ‘It is good to keep close the secret of a king;’ [technically stated by Bishops ruling in Athanasius’ favor, but he quotes them, obviously with approval, as part of his defense on a later charge] www.newadvent.org/fathers/28081.htm. Used to confirm the doctrine of keeping the sacred mysteries secret.
Hilary of Poitiers 367 AD Homily on Psalm 118, 6: Cited along with Matthew, Psalms, etc. without qualification: Recall that something similar is often read, where it says, “It is good to hide the mystery of the king.” We thus understand that some things are enclosed in the secret of our hearts. If they were to be divulged, it would imply the guilt of an unpardonable sin. [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine of keeping sacred mysteries secret.
Dionysius 265 AD Against Germanus 4. Cited along with Acts without qualification: Since, however, as one says, it is good to keep close the secret of a king, but it is honourable to reveal the works of God… www.newadvent.org/fathers/0632.htm. Used to confirm the doctrine that it is honourable to reveal the works of God.
Origen 248 AD Against Celsus 5, 19: cited along with Genesis, Deuteronomy, etc. without qualification: as is written in the book of Tobit: It is good to keep close the secret of a king, but honourable to reveal the works of God, in a way consistent with truth and God’s glory, and so as to be to the advantage of the multitude. www.newadvent.org/fathers/04165.htm. Used to confirm the doctrine that matters of a profounder and more mystical nature are fittingly concealed from the multitude until properly revealed.
Origen 248 AD Against Celsus 5, 29: Cited along with Wisdom and Genesis without qualification: But on these subjects much, and that of a mystical kind, might be said; in keeping with which is the following: It is good to keep close the secret of a king… www.newadvent.org/fathers/04165.htm. Used to confirm the doctrine that matters of a profounder and more mystical nature are fittingly concealed from the multitude.
Origen 253 AD Commentary on Romans, 2.4.4.5: Naturally some people will ask why this day, concerning which we have, in the foregoing, deployed the library of the prophet, is appointed at the end of the world, so that all those who have died from the beginning of the world until its end are reserved for the last day of judgment. The interior cause of this matter are certainly veiled in deep mysteries. And indeed “it is good to conceal the mystery of the kings.” www.vivacatholic.wordpress.com/2007/08/14/origen-and-canon-of-old-testament/ . Used to confirm the doctrine that it is good to conceal the secret of the king.
Augustine 430 AD Letter 237, 8: Suppose that what it says in this [heretical] hymn, “You who see what I do, be silent about my works,” signifies what is written in the Book of Tobit, It is good to conceal the secret of the king. Why, then, is this hymn said [by the heretics] not to be in the canon precisely in order that the secret of the king may be hidden from those who are carnal? After all, those ideas that are set forth in this hymn are also found in the canon, and they are found to be so clear in the canon that those obscure ideas are explained by them. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that it is good to conceal the secret of the king.
Augustine 430 AD Letter 237, 4: [Referred to as canon in 237, 8; See Tobit 12:7]: The Priscillianists used Tobit 12:7 (“For this reason scripture says, It is good to conceal the secret of the king, but it is honorable to reveal the works of God”) to argue for their doctrine that some secrets of Christ were not written down in Scripture, which Augustine refutes without challenging Tobit as Scripture. The Works of Saint Augustine, A Translation for the 21st Century. Not available online. Used to argue for the doctrine that Christ kept secrets[20] and the doctrine that it is honorable to reveal the works of God.
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:
Clement of Alexandria 198 AD Stromata 6, 12: [Referred to as Scripture in 6, 12; see Tobit 4:15] …having heard the Scripture which says, Fasting with prayer is a good thing. www.newadvent.org/fathers/02106.htm. Used to confirm the doctrine that fasting with prayer is a good thing.
Cyprian 258 AD Treatise 4, 32: And thus Holy Scripture instructs us, saying, Prayer is good with fasting and almsgiving. www.newadvent.org/fathers/050704.htm. Used to confirm the doctrine that Prayer is good with fasting and almsgiving.
Gaudentius of Brescia 410 AD Sermon 13, 21: It is written that fasting with almsgiving is a good thing. It was necessary to do both, to mitigate the Lord’s indignation. [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine that fasting with prayer mitigates the Lord’s indignation.
Clement of Rome 140 AD “Second Epistle” 16 (Attribution to Clement is considered spurious): cited along with 1 Timothy, Isaiah, etc. without qualification: Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both. www.newadvent.org/fathers/1011.htm. Used to confirm the doctrine that alms lightens the burden of sin.
Augustine 430 AD Letter 130, 31: Cited along with 1 Thessalonians, etc. without qualification: By fasting, by vigils, and all mortification of the body, prayer is greatly helped. www.newadvent.org/fathers/1102130.htm. Used to confirm the doctrine that prayer is greatly helped by fasting, vigils, and mortification.
Augustine 430 AD Letter 36, 8, 18: Then he adds that testimony of the angel saying, Prayer along with fasting and almsgiving is good. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that prayer along with fasting and almsgiving is good.
12:9 For alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life:
Polycarp 107 AD Epistle to the Philippians, 10: Cited along with 1 Peter, Isaiah, etc. without qualification: When you can do good, defer it not, because alms delivers from death. www.newadvent.org/fathers/0136.htm. Used to confirm the doctrine that alms can save one from death.
Gaudentius of Brescia 410 AD To Benivolus, 21-27.15: Cited along with Luke without qualification: He intended that through your works of mercy you would again find medicine to treat the wounds of your sins. “Certainly alms freely given preserve one from death and purify from every sin.” [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine that alms freely given preserve one from death and purify from every sin.
John Chrysostom 407 AD Homily 4 on Philippians: … says the Prophet… Much mention does Paul, too, make … Listen to a certain other one who says, Alms do deliver from death. www.newadvent.org/fathers/230204.htm. Used to confirm the doctrine that almsgiving can save one from death.
Ambrose 397 AD Letter 63, 16 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? www.newadvent.org/fathers/340963.htm. Used to confirm the doctrine that fasting can wash away sins.
Ambrose 397 AD Exposition on the Gospel of Luke 7.100-101: Not only in this passage but also in others you have revealed how great grace is. “Alms delivers from death.” [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine that alms deliver from death
Cyprian 258 AD Treatise 8, 5: Cited along with Proverbs, Acts, etc. without qualification: Raphael the angel also witnesses … Prayer is good, with fasting and alms; because alms does deliver from death, and it purges away sins. He shows that our prayers and fastings are of less avail, unless they are aided by almsgiving; that entreaties alone are of little force to obtain what they seek, unless they be made sufficient by the addition of deeds and good works. The angel … certifies that our petitions become efficacious by almsgiving, that life is redeemed from dangers by almsgiving, that souls are delivered from death by almsgiving. www.newadvent.org/fathers/050708.htm. Used to confirm the doctrine that good works and alms can save one from death and deliver one’s soul.
Didymus the Blind 386 AD Commentary on Zechariah 7:5-7: quotes Tobit 12:8-9 as a reference from “the divinely- inspired Scripture” per Gary G. Michuta in The Case of the Deuterocanon. Not available online.
12:10 But they that sin are enemies to their own life. 12:11 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 honourable to reveal the works of God. 12:12 Now therefore, when thou didst pray, and Sara thy daughter in law, I did bring the remembrance of your prayers before the Holy One: and when thou didst bury the dead, I was with thee likewise.
Tertullian 192 AD On Prayer 16: Cited along with 2 Timothy, Luke, etc. without qualification: …it is irreverent to sit under the eye… of the living God, while the angel of prayer is still standing by unless we are upbraiding God that prayer has wearied us! www.newadvent.org/fathers/0322.htm. Used to confirm the doctrine that angels accompany us.
Origen 230 AD On Prayer 20: [Referred to as Scripture in 6; See Tobit 3:1] there is a twofold church, the one of men the other of angels. … the prayer of Tobit, and after him of Sarah who later became his daughter-in-law owing to her marriage to Tobias, that Raphael says he has offered up as a memorial… www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm the doctrine of the intercession of angels.
Origen 230 AD On Prayer 6: the scripture says, … Raphael himself, when explaining his angelic commission at God’s command to help them, says: “Even now when you prayed, and Sarah your daughter-in-law, I brought the memorial of your prayer before the Holy One,”… www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm the doctrine of the intercession of angels.
Hilary of Poitiers 367 AD Tractate in Psalm 129, 7: [per Gary G. Michuta in The Case of the Deuterocanon]. Not available online and no English translation given. Used to confirm the doctrine that angels have their own proper work and stations.
Augustine 430 AD Letter 140, 69: … as the angels announce not only to us the gifts of God but also our prayers to him. For scripture says where an angel speaks to human beings, I presented the record of your prayer… [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine of the intercession of angels.
Augustine 430 AD Letter 130, 9: Cited along with 1 Thessalonians, etc. without qualification: for the angel said to Tobias: Now, therefore, when you prayed, and Sara your daughter-in-law, I brought the remembrance of your prayers before the Holy One. www.newadvent.org/fathers/1102130.htm. Used to confirm the doctrine of the intercession of angels.
Anonymous 450 AD Opus Imperfectum in Matthaeum, Homily 13.5: Cited along with Revelation without qualification: Do you want to know how precious prayer is? … Do you wish to know its dignity? As soon as it issues from the mouth, the angels take it up in their hands and bring it before God, just as the archangel said to Tobias: “I am he who has brought your prayer before God.” [Per Ancient Christian Commentary on Scripture]. Not online. Used to confirm the doctrine of the intercession of angels.
Chromatius 407 AD Tractate on Matthew 57.1.12: Cited along with Matthew without qualification: Finally, the angels carry their prayers to heaven. Hence the word of Raphael to Tobias: “When you prayed along with your daughter-in-law Sara, I offered the memory of your prayer in the sight of God.” [Per Ancient Christian Commentary on Scripture]. Not available online. Used to confirm the doctrine of the intercession of angels.
Augustine 426 AD City of God 1, 13: And Tobit, according to the angel’s testimony, is commended, and is said to have pleased God by burying the dead. www.newadvent.org/fathers/120101.htm. Used to confirm the doctrine that burying the dead is pleasing to God.
Augustine 422 AD On the Care of the Dead 5: Cited along with Matthew, John, etc. without qualification: Tobias also, to have by burying of the dead obtained favor with God, is by witness of an Angel commended. www.newadvent.org/fathers/1316.htm. Used to confirm the doctrine that burying the dead is pleasing to God.
Augustine 430 AD Sermon 198, 48: Cited along with Hebrews, Acts, etc. without qualification: The angel says to the man, I offered your petition in the presence of the glory of God; and yet the man wasn’t pleading with the angel but with God; the attendant offered his prayer. [Per The Works of Saint Augustine, A Translation for the 21st Century]. Not available online. Used to confirm the doctrine that good angels demand no compensation.
12:13 And when thou didst not delay to rise up, and leave thy dinner, to go and cover the dead, thy good deed was not hid from me: but I was with thee. 12:14 And now God hath sent me to heal thee and Sara thy 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.
Revelation 8:2-4 (And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.)
Cyprian 258 AD Treatise 12, 1, 20: [Referred to as divine teachings/Holy Scriptures in 12, 1, Introduction] …as the seven angels who stand and go in and out before the face of God, as Raphael the angel says in Tobit… www.newadvent.org/fathers/050712a.htm. Used to confirm the doctrine of angelic intercession in prayer.
Cyprian 258 AD Treatise 4, 33: [Referred to as Holy Scripture in 4, 32; See Tobit 12:8] Thus also Raphael the angel was a witness to the constant prayer and the constant good works of Tobias, saying, [Tobit 12:11-15]… www.newadvent.org/fathers/050704.htm. Used to confirm the doctrine of angelic intercession in prayer.
Origen 230 AD On Prayer 6: the scripture says… “I am Raphael, one of the Seven angels who present the prayers of saints and enter in before the glory of the Holy One. www.tertullian.org/fathers/origen_on_prayer_02_text.htm. Used to confirm doctrine of intercession of angels.
Cyprian 258 AD Treatise 7, 10: Holy Scripture teaches and forewarns… Thus Job… And Tobias… afterwards Raphael the angel praises him, saying, [Tobit 12:11-15]… www.newadvent.org/fathers/050707.htm. Used to confirm the doctrine that suffering must be expected.
Chromatius 407 AD Tractate on Matthew 41, 9: Here, then, in the words that the Lord speaks, “Let the dead bury their own dead” he has not inhibited the obligations of religious piety, by which we know that many saints have pleased God [Tob 12:12-13] … [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]. Not available online. Used to confirm the doctrine that burying the dead is pleasing to God.
12:16 Then they were both troubled, and fell upon their faces: for they feared.
Evodius 430 AD Letter (to Augustine) 158, 6: … I do not feel myself called upon to give to a sentence in apocryphal writings a preference over the definite statements quoted above. We must therefore give attention to this, and search out, by the help … of the authority of revelation … the angels, who are like our souls invisible, have at times desired to appear in bodily forms and be seen, and … they have appeared, for example, to Abraham Genesis 18:6 and to Tobias. www.newadvent.org/fathers/1102130.htm . Used to confirm the doctrine that souls may have bodies after death.
12:17 But he said unto them, Fear not, for it shall go well with you; praise God therefore. 12:18 For not of any favour of mine, but by the will of our God I came; wherefore praise him for ever. 12:19 All these days I did appear unto you; but I did neither eat nor drink, but ye did see a vision.
Augustine 426 AD City of God 13, 22: 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; that is, you thought I took food as you do for the sake of refreshing my body. www.newadvent.org/fathers/120113.htm. Used to confirm the doctrine that angels are spiritual but can appear to be material.
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. 12:21 And when they arose, they saw him no more. 12:22 Then they confessed the great and wonderful works of God, and how the angel of the Lord had appeared unto them.
13:1 Then Tobit wrote a prayer of rejoicing, and said, Blessed be God that liveth for ever, and blessed be his kingdom. 13:2 For he doth scourge, and hath mercy: he leadeth down to hell, and bringeth up again: neither is there any that can avoid his hand. 13:3 Confess him before the Gentiles, ye children of Israel: for he hath scattered us among them.
Saint Patrick 450 AD Confession 1.1: Cited along with Isaiah without qualification: The Lord brought over us the wrath of his anger and scattered us among many nations… [Per Ancient Christian Commentary on Scripture] Not online.
13:4 There declare his greatness, and extol him before all the living: for he is our Lord, and he is the God our Father for ever. 13:5 And he will scourge us for our iniquities, and will have mercy again, and will gather us out of all nations, among whom he hath scattered us. 13:6 If ye 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 ye sinners, turn and do justice before him: who can tell if he will accept you, and have mercy on you?
Clement of Rome 96 AD 1 Clement, 61: Cited along with Genesis, Deuteronomy, etc. without qualification: For it is you, Master, the heavenly “King of eternity,” … www.newadvent.org/fathers/1010.htm.
Cyprian 258 AD Treatise 11, 11: [Referred to as Sacred Scripture in 11, 1: you have desired… I would collect from the sacred Scriptures …] Tobias … sublimely announces both the divine power and majesty, saying: In the land of my captivity I confess to Him, and I show forth His power in a sinful nation. www.newadvent.org/fathers/050711.htm.
13:7 I will extol my God, and my soul shall praise the King of heaven, and shall rejoice in his greatness. 13:8 Let all men speak, and let all praise him for his righteousness. 13:9 O Jerusalem, the holy city, he will scourge thee for thy children’s works, and will have mercy again on the sons of the righteous. 13:10 Give praise to the Lord, for he is good: and praise the everlasting King, that his tabernacle may be builded in thee again with joy, and let him make joyful there in thee those that are captives, and love in thee for ever those that are miserable.
John 1:14 (And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. (The Greek word for “made His dwelling” is literally “tabernacled”, per Gary G. Michuta in the Case for the Deuterocanon)).
Clement of Rome 96 AD 1 Clement, 61: Cited along with Genesis, Deuteronomy, etc. without qualification: For it is you, Master, the heavenly “King of eternity,” … www.newadvent.org/fathers/1010.htm.
13:11 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 thee with great joy.
Matthew 2:1 (Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem).
Matthew 2:11 (And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh).
Matthew 2:2 (Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. The King James Version of Tobit 13:11 is missing a sentence found in many modern Bibles: “A bright light will shine forth into the farthest corners of the earth” – see www.biblegateway.com/verse/en/Tobit%2013%3A11).
Luke 1:48 (For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed).
Tertullian 220 AD On Modesty 7: Cited along with John etc. without qualification: In that case, you make the Lord to have given no answer to the Pharisees’ muttering … Tell me, is not all mankind one flock of God? Is not the same God both Lord and Shepherd of the universal nations? www.newadvent.org/fathers/0407.htm. Used to confirm doctrine that God is Lord of all.
13:12 Cursed are all they which hate thee, and blessed shall all be which love thee for ever. 13:13 Rejoice and be glad for the children of the just: for they shall be gathered together, and shall bless the Lord of the just. 13:14 O blessed are they which love thee, for they shall rejoice in thy peace: blessed are they which have been sorrowful for all thy scourges; for they shall rejoice for thee, when they have seen all thy glory, and shall be glad for ever. 13:15 Let my soul bless God the great King. 13:16 For Jerusalem shall be built up with sapphires and emeralds, and precious stone: thy walls and towers and battlements with pure gold. 13:17 And the streets of Jerusalem shall be paved with beryl and carbuncle and stones of Ophir. 13:18 And all her streets shall say, Alleluia; and they shall praise him, saying, Blessed be God, which hath extolled it for ever.
14:1 So Tobit made an end of praising God. 14:2 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.
Clement of Alexandria 198 AD Stromata 1, 21: [Referred to as Scripture in 6, 12; see Tobit 4:15] At this period, too, occurred the sign of Jona; and Tobias, through the assistance of the angel Raphael, married Sarah, the demon having killed her seven first suitors; and after the marriage of Tobias, his father Tobit recovered his sight. www.newadvent.org/fathers/02091.htm.
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 thy children; for, behold, I am aged, and am ready to depart out of this life. 14:4 Go into Media my son, for I surely believe those things which Jonas the prophet spake of Nineve, 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; 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 for ever with a glorious building, as the prophets have spoken thereof. 14:6 And all nations shall turn, and fear the Lord God truly, and shall bury their idols.
Athanasius 335 AD Discourses against the Arians 1, 43: Cited along with John and Philippians without qualification: No longer Israel alone, but from this time forward all the nations, as the prophet has foretold, abandon their idols and acknowledge the true God, the Father of Christ. www.newadvent.org/fathers/28161.htm.Considered prophesy fulfilled by Christ.
14:7 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.
Tertullian 220 AD On Modesty 7: Cited along with John etc. without qualification:… Tell me, is not all mankind one flock of God? Is not the same God both Lord and Shepherd of the universal nations? www.newadvent.org/fathers/0407.htm. Used to confirm the doctrine that God is Lord of all.
14:8 And now, my son, depart out of Nineve, because that those things which the prophet Jonas spake shall surely come to pass. 14:9 But keep thou the law and the commandments, and shew thyself merciful and just, that it may go well with thee.
14:10 And bury me decently, and thy mother with me; but tarry no longer at Nineve. 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. 14:11 Wherefore now, my son, consider what alms doeth, and how righteousness doth 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 honourably.
Cyprian 258 AD Treatise 8, 20: cited along with Acts, etc. without qualification: Be rather such a father to your children as was Tobias. 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, and do before Him that which pleases Him; and command your sons, that they exercise righteousness and alms, and be mindful of God, and bless His name always. www.newadvent.org/fathers/050708.htm
14:12 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 honour, and he buried his father and mother in law honourably, and he inherited their substance, and his father Tobit’s. 14:14 And he died at Ecbatane in Media, being an hundred and seven and twenty years old. 14:15 But before he died he heard of the destruction of Nineve, which was taken by Nabuchodonosor and Assuerus: and before his death he rejoiced over Nineve.
Postscript to Tobit: Summarizing the Data
The following is a chronological chart of all these citations from the Fathers, plus all canon lists and Councils and codices (which are in ALL CAPS, in BOLD IF A COUNCIL, and in ITALICS IF A CODEX). In the “Work” column, I either cite to the mention in a Book or use a shorthand reference for where the List/Council/Codex stood on Tobit.
NOTE! These lists are just quick and dirty, and deficient in several ways (in particular, I am mostly using the date of death of the Father rather than the actual date of publication, so the dates of individual works on this list are mostly later than they ought to be).[21]
Afterwards, I will break out the canon lists and Councils and codices separately, including explanatory notes.
| Ch | V | Father | Year? | Work |
| 13 | 6 | Clement of Rome | 96 | 1 Clement, 61 |
| 13 | 10 | Clement of Rome | 96 | 1 Clement, 61 |
| 4 | 15 | Didache | 100 | Didache 1 |
| 4 | 10 | Polycarp | 107 | Epistle to the Philippians, 10 |
| 12 | 9 | Polycarp | 107 | Epistle to the Philippians, 10 |
| 12 | 8 | Clement of Rome | 140 | “Second Epistle” 16 |
| 3 | 8 | Hermas | 150 | The Shepherd Bk 2, Commandment 6 |
| 3 | 17 | Hermas | 150 | The Shepherd Bk 2, Commandment 6 |
| MELITO OF SARDIS | 170 | NOT CANONICAL (FOR JEWS?) | ||
| MURATORIAN (NT LIST) | 170 | UNKNOWN | ||
| 12 | 12 | Tertullian | 192 | On Prayer 16 |
| 14 | 2 | Clement of Alexandria | 198 | Stromata 1, 21 |
| 4 | 15 | Clement of Alexandria | 198 | Stromata 2, 23 |
| 12 | 8 | Clement of Alexandria | 198 | Stromata 6, 12 |
| CLEMENT OF ALEX. (EUSEB.) | 203 | UNKNOWN | ||
| 13 | 11 | Tertullian | 220 | On Modesty 7 |
| 14 | 7 | Tertullian | 220 | On Modesty 7 |
| ORIGEN (JEWISH LIST) | 220 | NOT CANONICAL FOR JEWS | ||
| 4 | 1 | Origen | 230 | First Principles 3, 2, 4 |
| 5 | 21 | Origen | 230 | On First Principles 1.2.13 |
| 4 | 9 | Origen | 230 | On First Principles 1.2.13 |
| 12 | 12 | Origen | 230 | On Prayer 20 |
| 3 | 1 | Origen | 230 | On Prayer 6 |
| 3 | 11 | Origen | 230 | On Prayer 6 |
| 3 | 17 | Origen | 230 | On Prayer 6 |
| 12 | 12 | Origen | 230 | On Prayer 6 |
| 12 | 15 | Origen | 230 | On Prayer 6 |
| 3 | 1 | Origen | 230 | On Prayer 9 |
| 3 | 17 | Hippolytus of Rome | 235 | On Susanna |
| 2 | 3 | Africanus | 240 | Letter to Origen 2 |
| 1 | 14 | Origen | 248 | Letter to Africanus 13 |
| 1 | 18 | Origen | 248 | Letter to Africanus 13 |
| 1 | 20 | Origen | 248 | Letter to Africanus 13 |
| 1 | 22 | Origen | 248 | Letter to Africanus 13 |
| 12 | 7 | Origen | 248 | Against Celsus 5, 19 |
| 12 | 7 | Origen | 248 | Against Celsus 5, 29 |
| ORIGEN (LETTER) | 248 | CANON | ||
| 4 | 16 | Commodianus | 250 | Instructions, LXI, for Martyrdom |
| ORIGEN (CITATIONS) | 250 | CANON | ||
| 12 | 7 | Origen | 253 | Commentary on Romans, 2.4.4.5 |
| 3 | 17 | Origen | 253 | on Prayer 11 |
| 11 | 13 | Origen | 253 | Comm.on John, Fragment 66.16 |
| 4 | 10 | Cyprian | 258 | Letter 51 |
| 4 | 10 | Cyprian | 258 | Letter 55 (to Antonian) 22, |
| 13 | 6 | Cyprian | 258 | Treatise 11, 11 |
| 12 | 15 | Cyprian | 258 | Treatise 12, 1, 20 |
| 2 | 2 | Cyprian | 258 | Treatise 12, 3, 1 |
| 4 | 11 | Cyprian | 258 | Treatise 12, 3, 1 |
| 2 | 14 | Cyprian | 258 | Treatise 12, 3, 6 |
| 4 | 12 | Cyprian | 258 | Treatise 12, 3, 62 |
| 12 | 8 | Cyprian | 258 | Treatise 4, 32 |
| 12 | 15 | Cyprian | 258 | Treatise 4, 33 |
| 2 | 14 | Cyprian | 258 | Treatise 7, 10 |
| 12 | 15 | Cyprian | 258 | Treatise 7, 10 |
| 2 | 10 | Cyprian | 258 | Treatise 9 |
| 12 | 9 | Cyprian | 258 | Treatise 8, 5 |
| 4 | 11 | Cyprian | 258 | Treatise 8, 20 |
| 14 | 11 | Cyprian | 258 | Treatise 8, 20 |
| 1 | 16 | Pontius | 258 | The Life of Cyprian, 10 |
| 12 | 7 | Dionysius | 265 | Against Germanus 4 |
| EUSEBIUS (APPROVAL) | 324 | CANON | ||
| 12 | 7 | Athanasius | 335 | Defense against Arius 1, 11 |
| 14 | 6 | Athanasius | 335 | Discourses against the Arians 1, 43 |
| CLAROMONTANUS | 349 | CANON | ||
| CODEX VATICANUS | 350 | CANON | ||
| CODEX SINAITICUS | 350 | CANON | ||
| CYRIL OF JERUSALEM | 350 | NOT CANONICAL | ||
| ST CATHERINE’S SYRIAC | 350 | NOT CANONICAL | ||
| CHELTENHAM LIST | 360 | CANON | ||
| 4 | 18 | Athanasius | 361 | Apologia ad Constantium 17 |
| 12 | 7 | Hilary of Poitiers | 367 | Homily on Psalm 118, 6 |
| 12 | 12 | Hilary of Poitiers | 367 | Tractate in Psalm 129, 7 |
| ATHANASIUS | 367 | VERSION 3.1 | ||
| HILARY OF POITIERS | 367 | CANON FOR SOME | ||
| GREGORY OF NAZIANZUS | 380 | NOT CANONICAL | ||
| AMPHILOCHIUS | 380 | NOT CANONICAL | ||
| THE APOSTOLIC CANONS | 380 | CANON | ||
| EPIPHANIUS PAN. 8.6.1-4 | 385 | NOT CANONICAL FOR JEWS | ||
| EPIPHANIUS PAN. 76.22.5 | 385 | NOT CANONICAL | ||
| 12 | 9 | Didymus the Blind | 386 | Commentary on Zechariah 7:5-7 |
| 4 | 15 | Didymus the Blind | 386 | Commentary on Zechariah 9:14-15 |
| 1 | 1 | Pseudo-Ambrose | 390 | Quaestiones Veteris 119, 2: p. 359 |
| JEROME (HELMETED) | 390 | NOT CANONICAL | ||
| EPIPHANIUS DE MENS. 4-5 | 392 | NOT CANONICAL FOR JEWS | ||
| THE COUNCIL OF HIPPO – 70 BISHOPS | 393 | CANON | ||
| 9 | 3 | Ambrose | 397 | Christian Faith, Book V, 7, 94 |
| 12 | 9 | Ambrose | 397 | Exposition on Luke 7.100-101 |
| 3 | 8 | Ambrose | 397 | Hexameron 6, 4, 17 |
| 5 | 16 | Ambrose | 397 | Hexameron 6, 4, 17 |
| 8 | 3 | Ambrose | 397 | Hexameron 6, 4, 17 |
| 12 | 9 | Ambrose | 397 | Letter 63, 16 |
| 2 | 4 | Ambrose | 397 | Duties of the Clergy 3, 96 |
| 7 | 11 | Ambrose | 397 | Duties of the Clergy 3, 96 |
| 2 | 5 | Ambrose | 397 | On Paradise 15.75 |
| 4 | 1 | Ambrose | 397 | On Tobias – Scriptural Commentary |
| AUGUSTINE | 397 | CANON | ||
| COUNCIL OF CARTHAGE – 44-48 BISHOPS | 397 | CANON | ||
| JEROME (SOLOMON) | 398 | VERSION 3.2 | ||
| 2 | 1 | Augustine | 400 | Reply to Faustus 22, 35 |
| 8 | 7 | Augustine | 400 | Reply to Faustus 22, 35 |
| 4 | Augustine | 400 | Confessions 10, 51 | |
| 3 | 14 | Augustine | 400 | Confessions 4, 9, 14 |
| 3 | 12 | Augustine | 400 | Confessions 5, 1 |
| 4 | 15 | The Apostolic Constitutions | 400 | Book 1, 1 |
| 4 | 15 | The Apostolic Constitutions | 400 | Book 3, 15 |
| 4 | 15 | The Apostolic Constitutions | 400 | Book 7, 1-2 |
| RUFINUS | 400 | VERSION 3.3 | ||
| JEROME (TOBIT/JUDITH) | 404 | CANON | ||
| POPE INNOCENT I | 405 | CANON | ||
| 4 | 23 | Chromatius | 407 | Sermon 5, 5 |
| 1 | 17 | Chromatius | 407 | Tractate on Matthew 41, 9 |
| 12 | 13 | Chromatius | 407 | Tractate on Matthew 41, 9 |
| 12 | 12 | Chromatius | 407 | Tractate on Matthew 57.1.12 |
| 12 | 9 | John Chrysostom | 407 | Homily 4 on Philippians |
| 4 | 15 | John Chrysostom | 407 | Homily 13 on the Statues |
| 12 | 8 | Gaudentius of Brescia | 410 | Sermon 13, 21 |
| 12 | 8 | Gaudentius of Brescia | 410 | To Benivolus, 21-27.15 |
| 4 | 21 | Augustine | 416 | Man’s Perfection in Righteousness, 13 |
| COUNCIL OF CARTHAGE – 217 BISHOPS | 419 | CANON | ||
| 1 | 10 | Sulpitius Severus | 420 | Sacred History 1, 49 |
| 2 | 10 | Augustine | 421 | On the Soul and its Origin 2, 3 |
| 4 | 6 | Augustine | 421 | On the Soul and its Origin 2, 3 |
| 2 | 7 | Augustine | 422 | On the Care of the Dead 5 |
| 12 | 12 | Augustine | 422 | On the Care of the Dead 5 |
| 12 | 12 | Augustine | 426 | City of God 1, 13 |
| 12 | 19 | Augustine | 426 | City of God 13, 22 |
| 4 | 17 | Augustine | 426 | On Christian Doctrine 3, 16, 24 |
| 8 | 7 | Augustine | 426 | On Christian Doctrine 3, 18, 27 |
| 4 | 15 | Augustine | 430 | Exposition on Psalm 35, 1 |
| 4 | 15 | Augustine | 430 | Exposition on Psalm 57, 1 |
| 4 | 15 | Augustine | 430 | Exposition on Psalm 58, 1 |
| 4 | 19 | Augustine | 430 | Exposition on Psalm 58, 15 |
| 12 | 12 | Augustine | 430 | Letter 140, 69 |
| 12 | 7 | Augustine | 430 | Letter 237, 4 |
| 12 | 7 | Augustine | 430 | Letter 237, 8 |
| 12 | 8 | Augustine | 430 | Letter 36, 8, 18 |
| 4 | 15 | Augustine | 430 | On Psalm 51/52 |
| 4 | 9 | Augustine | 430 | Sermon 125A, 4 |
| 4 | 10 | Augustine | 430 | Sermon 125A, 4 |
| 4 | 10 | Augustine | 430 | Sermon 125A, 5 |
| 1 | 2 | Augustine | 430 | Sermon 270, 6 |
| 2 | 1 | Augustine | 430 | Sermon 272B |
| 4 | 17 | Augustine | 430 | Sermon 361, 6 |
| 8 | 9 | Augustine | 430 | Sermon 60, 6 |
| 4 | Augustine | 430 | Tractate 13 (John 3:22-3:29) 3 | |
| 2 | 10 | Augustine | 430 | Tractate 35 (John 8:13-14) 3 |
| 12 | 12 | Augustine | 430 | Sermon 198, 48 |
| 4 | 7 | Augustine | 430 | Exposition on Psalm 97, 15 |
| 4 | 10 | Augustine | 430 | Exposition on Psalm 97, 15 |
| 2 | 10 | Augustine | 430 | Homilies on John, Homily 13, 3 |
| 4 | Augustine | 430 | Homilies on John, Homily 13, 3 | |
| 12 | 8 | Augustine | 430 | Letter 130, 31 |
| 12 | 12 | Augustine | 430 | Letter 130, 9 |
| 4 | 15 | Augustine | 430 | Sermon 130A |
| 2 | 14 | Augustine | 430 | Sermon 38, 15 |
| 4 | 10 | Augustine | 430 | Sermon 38, 16 |
| 2 | 14 | Augustine | 430 | Sermon 88, 15 |
| 4 | 10 | Augustine | 430 | Sermon 88, 16 |
| 12 | 16 | Evodius | 430 | Letter (to Augustine) 158, 6 |
| 12 | 12 | Anonymous | 450 | Opus Imperfectum in Matthaeum, 13.5 |
| 4 | 7 | Leo the Great | 450 | Sermon 10, 4 |
| 2 | 4 | Maximus of Turin | 450 | Sermons 41.2 |
| 13 | 3 | Saint Patrick | 450 | Confession 1.1 |
| CODEX ALEXANDRINUS | 450 | CANON | ||
| CODEX EPHRAEMI R. | 450 | UNKNOWN |
The following chart is a subset consisting of all the canon lists given by Fathers and Councils through 450 AD (the end date for this book, but it is really a complete chart through 550 AD, since there were no more lists until 550) and what they had to say about Tobit. As noted previously, I believe focusing on such things by each individual Apocrypha is a much better approach.
On the chart, the Councils are in bold because any one council would involve many more Bishops voting on the canon than the entire collection of individual authors of canon lists combined. E.g., there were 217 bishops at the 419 AD Council of Carthage—that is enormous when “counting” Fathers. That is ten times as many “voices” as the mere two dozen individual entries listed separately on the chart. The crossed-out councils are disputed, in that there is no certainty that they voted on the canon, as will be discussed later.
Another element to consider is the timeframe: until 350 AD, there are no certain Councils that voted on the canon, and there are no certain Christian canon lists either. And 350 is 317 years after Christ, who was as far back in time to those of 350 as the year 1708 is to us (Sweden invaded Russia; the British East India Company was founded; the father of Thomas Jefferson was born). From 350 until 420, there is suddenly a 70-year interest in producing conflicting canon lists and Council votes, which then dies down.
The “Other Citations” column notes how that particular Father cited to Tobit in his works, and I give example language (sometimes, I merely note “cites” as indicated by the www.biblindex.org/citation_biblique/search database because I had no access to the source material; note that those may well be only allusions). Part of what I take from those other citations is how inconsistent the Fathers who created restrictive lists were in their application of the concepts they express in their lists. I personally think the lists should be viewed as aspirational ideas they had, not the rules they were taught and followed all along (otherwise, would they not be complying with them?). I believe that view is consistent with all the many variations we find across all the lists, the conflicting claims of what had been handed down from the beginning, the Fathers’ personal usage, the lack of real heated controversy, the lack of allegations of heresy directed at those who accepted any of the Apocrypha (whereas such things are charged with other Books), etc.
| FATHER/LIST/BOOK | Year | TOBIT CANONICAL? | OTHER CITATIONS |
| MELITO OF SARDIS | 170 | NOT FOR JEWS? | NONE |
| MURATORIAN CANON | 170 | UNKNOWN | NOT APPLICABLE |
| CLEMENT ALEXANDRIA | 203 | UNKNOWN | AS SCRIPTURE |
| ORIGEN (JEWISH LIST) | 220 | NOT FOR JEWS | NOT APPLICABLE |
| ORIGEN (LETTER) | 248 | CANON | AS HOLY SCRIPTURE |
| ORIGEN (CITATIONS) | 250 | CANON | AS HOLY SCRIPTURE |
| EUSEBIUS (CITES WITH APPROVAL) | 324 | CANON | QUOTES CITATIONS MADE BY OTHERS |
| C. CLAROMONTANUS | 349 | CANON | NOT APPLICABLE |
| CODEX VATICANUS | 350 | CANON | NOT APPLICABLE |
| CODEX SINAITICUS | 350 | CANON | NOT APPLICABLE |
| CYRIL OF JERUSALEM | 350 | NOT CANONICAL | NONE |
| ST CATHERINE’S SYRIAC | 350 | NOT CANONICAL | NOT APPLICABLE |
| CHELTENHAM LIST | 360 | CANON | NOT APPLICABLE |
| ATHANASIUS | 367 | VERSION 3.1 | PROPHECY |
| HILARY OF POITIERS | 367 | CANON FOR SOME | CONFIRMED DOCTRINE W/O QUALIFICATION |
| GREGORY NAZIANZUS | 380 | NOT CANONICAL | ALLUSIONS ONLY |
| AMPHILOCHIUS | 380 | NOT CANONICAL | 2 CITES (NOT ONLINE) |
| THE APOSTOLIC CANONS | 380 | CANON | AS THE LAW OF GOD |
| EPIPHANIUS PAN. 8.6.1-4 | 385 | NOT FOR JEWS | NONE |
| EPIPHANIUS PAN. 76.22.5 | 385 | NOT CANONICAL | NONE |
| JEROME (HELMETED) | 390 | NOT CANONICAL | IF ONE CARES TO ACCEPT |
| EPIPHANIUS DE MENS. 4-5 | 392 | NOT FOR JEWS | NONE |
| THE COUNCIL OF HIPPO – 70 BISHOPS | 393 | CANON | NOT APPLICABLE |
| AUGUSTINE | 397 | CANON | AS HOLY SCRIPTURE |
| COUNCIL CARTHAGE – 44-48 BISHOPS | 397 | CANON | NOT APPLICABLE |
| JEROME (SOLOMON) | 398 | VERSION 3.2 | IF ONE CARES TO ACCEPT |
| RUFINUS | 400 | VERSION 3.3 | NONE |
| JEROME (TOBIT/JUDITH) | 404 | CANON | IF ONE CARES TO ACCEPT |
| POPE INNOCENT I | 405 | CANON | NONE |
| COUNCIL CARTHAGE – 217 BISHOPS | 419 | CANON | NOT APPLICABLE |
| CODEX ALEXANDRINUS | 450 | CANON | NOT APPLICABLE |
| CODEX EPHRAEMI R. | 450 | UNKNOWN | NOT APPLICABLE |
Version 3.1: Tobit (and Esther (but not Baruch, which is canon)) not canonical but to be read by those learning the faith.
Version 3.2: Tobit (unlike Esther (which is canon) or Baruch (which is not canon)) read for strengthening but not canonical or for confirming the authority of ecclesiastical dogmas.
Version 3.3: Tobit (unlike Esther or Baruch (both of which are canon)) not canonical but “Ecclesiastical.”
Notes:
MELITO OF SARDIS (JEWISH LIST?): www.bible-researcher.com/melito.html
MURATORIAN CANON (NEW TESTAMENT LIST): www.bible-researcher.com/muratorian.html
CLEMENT OF ALEXANDRIA (MADE BY EUSEBIUS): www.newadvent.org/fathers/250106.htm; Eusebius gives an incomplete canon list for Clement, and it is a list assembled by Eusebius, not Clement.
ORIGEN (JEWISH LIST): www.newadvent.org/fathers/250106.htm
ORIGEN (LETTER TO AFRICANUS): www.newadvent.org/fathers/0414.htm; the letter discussing the canonicity of Susanna
ORIGEN (CITATIONS): First Principles 3, 2, 4: www.newadvent.org/fathers/04123.htm; not a list but since everyone discusses Origen’s list, I provide his citations for comparison to the Jewish list quoted by Eusebius.
EUSEBIUS (CITES CANONICITY WITH APPROVAL): “There is extant an epistle of [Africanus’] to Origen, expressing doubts of the story of Susannah in Daniel, as being spurious and fictitious. Origen answered this very fully.” Church History 6, 31, 1: www.newadvent.org/fathers/250106.htm. In the letter Origen confirms that the Churches accept Tobit. As with Origen, Eusebius does not provide an actual list—but since even “canon list” discussions go into Eusebius’ views, I include this for comparison.
THE NICENE COUNCIL: www.tertullian.org/fathers/jerome_preface_judith_e.htm.
CODEX CLAROMONTANUS: www.bible-researcher.com/claromontanus.html
CODEX VATICANUS: https://en.wikipedia.org/wiki/Codex_Vaticanus
CODEX SINAITICUS: https://en.wikipedia.org/wiki/Codex_Sinaiticus
CYRIL OF JERUSALEM: www.bible-researcher.com/cyril.html
ST CATHERINE’S SYRIAC LIST MS 10: www.4marksofthechurch.com/biblical-canon-of-st-catherines-monastery/
CHELTENHAM LIST: www.bible-researcher.com/cheltenham.html
THE COUNCIL AT LAODICEA: www.bible-researcher.com/laodicea.html
ATHANASIUS: www.bible-researcher.com/athanasius.html; Athanasius’ references outside of his list are discussed above.
HILARY OF POITIERS: www.bible-researcher.com/hilary.html; Hilary of Poitiers gives a list of the modern Jewish/Protestant canon that says “and some add Tobit;” in other works, he refers to Tobit with Scripture without qualification and to confirm doctrine.
GREGORY OF NAZIANZUS: www.bible-researcher.com/gregory.html, see www.biblindex.org/citation_biblique/search for citations to the allusions.
AMPHILOCHIUS OF ICONIUM: www.bible-researcher.com/amphilocius.html; two citations are listed at Biblindex, but I could not find the actual books to see what he said.
THE APOSTOLIC CANONS/CONSTITUTIONS: www.bible-researcher.com/apostolic.html
THE COUNCIL OF ROME: https://en.wikipedia.org/wiki/Council_of_Rome and www.bible-researcher.com/gelasius.html
EPIPHANIUS PANARION 8.6.1-4 (JEWISH LIST): www.bible-researcher.com/epiphanius.html
EPIPHANIUS PANARION 76.22.5 (CHRISTIAN LIST): www.bible-researcher.com/epiphanius.html
JEROME (KINGS/HELMETED PREFACE): www.bible-researcher.com/jerome.html; citation is from www.tertullian.org/fathers/jerome_daniel_02_text.htm: “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” —- that is, if one cares to accept the authority of the Book of Tobias.”
EPIPHANIUS DE MENSURIS 4-5 (JEWISH LIST): www.isac.uchicago.edu/sites/default/files/uploads/shared/docs/saoc11.pdf; see 22-3 for a second Jewish list in the same work, which does not mention Wisdom, Sirach, or Baruch; that section is discussing the number/numerology of Books (22 or 27), which perhaps explains why he restates the names of the Books that make up that number without mentioning the ancillary Books that he discusses in 4-5.
THE COUNCIL OF HIPPO—70 BISHOPS: https://en.wikipedia.org/wiki/Synod_of_Hippo
AUGUSTINE: www.bible-researcher.com/augustine.html
THE COUNCIL OF CARTHAGE—44-48 BISHOPS: https://en.wikipedia.org/wiki/Councils_of_Carthage
JEROME (PREFACE TO SOLOMON): www.tertullian.org/fathers/jerome_preface_solomon.htm; see above for the citation.
RUFINUS: www.bible-researcher.com/rufinus.html
JEROME (PREFACE TO TOBIT/JUDITH): www.tertullian.org/fathers/jerome_preface_judith_e.htm and www.tertullian.org/fathers/jerome_preface_tobit.htm; see above for the citation.
POPE INNOCENT I: www.bible-researcher.com/innocent.html
THE COUNCIL OF CARTHAGE—217 BISHOPS: https://en.wikipedia.org/wiki/Councils_of_Carthage
CODEX ALEXANDRINUS: https://en.wikipedia.org/wiki/Codex_Alexandrinus
CODEX EPHRAEMI RESCRIPTUS: https://en.wikipedia.org/wiki/Codex_Ephraemi_Rescriptus
[1] https://en.wikipedia.org/wiki/Book_of_Tobit, citing Klawans, Jonathan (2020): The Jewish Annotated Apocrypha; Oxford University Press. p. 149–151
[2] See, for example, www.biblegateway.com/verse/en/Tobit%2013%3A11
[3] John Barton, in his book The Spirit and the Letter: Studies in the Biblical Canon, uses the same citations per verse methodology and notes that such surveys have to focus on the type of book. See, e.g., p. 23-24, where he notes that “The historical books, for example, never seem to have been in the least controversial, yet neither Jews nor Christians ever used them much in their writings … in much the same position as Acts for early Christian writers: undoubtedly authoritative, scarcely ever used…” Susanna, for example, is cited almost eight times as often by this metric, but it is (to the early Church) part of a prophetic work, and thus, we find that it gets quoted at a rate comparable to the rest of Daniel—not at all comparable to Tobit.
[4] Esther straddles the Protestant canon and the Apocrypha, as there are substantial changes in the Catholic version. The Biblindex database seems to use only the Protestant version, not including any citations to the Catholic verses (which is part of the reason I analyze Susanna herein and not Esther). I am not certain if the Catholic portion would change the data significantly, but it might—some of the most notable early citations to Esther (from Josephus, 1 Clement, etc.) are to the Apocrypha portion (and of course, the Protestant version never explicitly mentions God either).
[5] We will see that Judith’s ranking at the bottom is more a testament to how many times Eusebius cites Nehemiah than an indictment on Judith, and he has the same effect on Tobit when compared to Ezra (Ezra-Nehemiah having been one book to the early Church): a majority (53%) of all of the cites to Ezra are just from Eusebius; if we count everyone except Eusebius, then Tobit would be very nearly equal to Ezra.
[6] My numbers on specific details like this (how many Fathers cite to something, etc.) can differ a bit compared to Biblindex, since I found some things that are not included in the portion of the database I am able to access. For Tobit, I counted the Fathers listed by Biblindex by hand and came up with a slightly different set of 29 Fathers citing Tobit per Biblindex, of whom three are anonymous categories. So, their total number is not hugely different than my data set; both just have “fuzzy edges.”
[7] The database is a work in progress (the part I can search does not yet reach Augustine, etc.). But it is said to be comprehensive until some point in the 300s AD, so all I would have missed would be later citations. I also supplemented with many searches elsewhere, so I believe that my research, while not perfectly complete, is reasonably complete coverage through 450 AD.
[8] https://en.wikipedia.org/wiki/List_of_Church_Fathers.
[9] Technically, the words had once been stated by Bishops ruling in Athanasius’ favor, and he quotes them (obviously with approval) as part of his defense on a later charge (he made and faced charges all the time—his nickname was Athanasius Contra Mundum, Athanasius Against the World). Even if Athanasius would not agree with the precise wording as a technical matter (perhaps he was just using it to save his own skin), the Bishops’ letter is evidence that the ancient Church cited it as a command without qualification.
[10] Some instances of this category are allusions—a mixed bag of obvious allusions that cannot realistically be to anything else, as well as some that might also be allusions to other Scriptures, and a few that, arguably, might not be intentional allusions at all. Note that such things may be more or less obvious in Greek (etc.) than in translation.
[11] Gaudentius of Brescia, Sermon 13, 21, citing Tobit 12:8.
[12] But defining doctrine and what confirms it is a fuzzy parameter, so be your own judge.
[13] Perhaps there was a vast conspiracy to avoid drawing attention to the mathematical discrepancy in 2 Chronicles 4:2 (“Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about.” I.e., Pi = 3, not 3.14159…).
[14] It is available online at https://babel.hathitrust.org/cgi/pt?id=uc1.$b109460&seq=1.
[15] See, e.g., Rufinus on the Apostles’ Creed 38 at www.newadvent.org/fathers/2711.htm.
[16] In fact the original sources would also show Athanasius’ own extensive use of the Apocrypha to confirm doctrine. Of course he had not mentioned that concept (his own wording was “only to be read”), so maybe that is no surprise. See below.
[17] The majority of cites to the Maccabees are only as historical events; but even for them, there are still many cites used to confirm doctrine, especially for 2 Maccabees. See the discussion below, where I go into all the cites to those books.
[18] Augustine’s point is, of course, only a piece of an even larger point he is making. At higher levels this analysis becomes very subjective, since there is no guidance from the “only to confirm doctrine” claimants to define what level qualifies as a doctrine. That quickly became part of my annoyance with this attempted research.
[19] This one is opaque, but I think maybe the reference is that if taken out of the earth she would still exist and thus “cannot be lost”?
[20] That the heretics were arguing for this doctrine is not relevant to us. What matters for the present discussion is that both parties considered Tobit to be Scriptural evidence when arguing about doctrine.
[21] More exact dates are hard to find and debated anyway, so I did not see getting more precise as worth the trouble. In addition, these are just the quotes I myself read and organized, which are only a fraction of what Biblindex reports (but those may be vague allusions, not as Scripture, etc.).
