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Introduction
Tobit is represented as a Jew of Galilee, living in the eighth century
B.C. Though his fellow Israelites follow idolatrous practices he
maintained his devotion to Yahweh and the temple in Jerusalem. He
often went on pilgrimages to observe the festivals of the Torah,
taking three-tenths of his income as his tithe (1.1-9). His
family, however, is taken into captivity to Nineveh during the reign
of Shalmaneser (2 Kings 18.9-11, the date in the story would be around
722 B.C.). Tobit attempts to remain faithful to God even while in
exile. He eats only kosher food, takes care of his neighbors, attends
to prayer, fasting and burying the dead. This sets up the real plot .
. . which involves a son, a girl with a demon, an angel in disguise .
. . the elements of a good adventure!
Tobit is simply a wonderful and edifying story. The
popularity of this book among Jews and Christians can be seen by the
number of editions/versions that have survived from the ancient
world. The book survives in three Greek versions, two Latin versions,
two Syriac editions, four Hebrew, Sahidic, Armenian and is preserved
in Ethiopic as well. The book has been discovered in both Hebrew and
Aramaic among the Dead Sea Scrolls as well. Early Christians were
fond of the story and found considerable worth in it.
Tobit, like the Epistle of Jeremiah, is quite old. As we
have seen with previous lessons the Dead Sea Scrolls have cast into
doubt many previously held notions about Tobit. Tobit was written in
either Hebrew or Aramaic (both exist in the DSS) and was probably
written no later than 300 B.C. (for questions of language and date
see, Carey A. Moore, The Anchor Bible: Tobit, pp. 33-39 and
40-42). One fragment of Tobit, 4Q199, found in the caves of Qumran
dates to 100 B.C. (see Moore, p. 38). The other texts of Tobit found
at Qumran are known as 4Q196; 4Q197; 4Q198 and 4Q200 {that is 197th
portion from the Cave Four at Qumran, etc).
Martin Luther on Tobit
It is often asserted that Luther had a very low view of
the Apocrypha. This is not entirely accurate. It is true that the
great Reformer rejected the Apocrypha as far as the canon goes or
using the texts for establishing doctrine. However, he did not reject
the Apocrypha from Christian use, indeed, he did just the
opposite with these books. What did Luther think of Tobit? What
follows is from the “Preface to the Book of Tobit.”
“What was said about the book of Judith may also be said about this
book of Tobit. If the events really happened, then it is fine and
holy history. But if
they are all made up, then it is indeed a truly beautiful, wholesome,
and useful
fiction or drama by a gifted poet. . . Tobit shows how things may go
badly with
a pious peasant . . . there may be much suffering in married life, yet
God always
graciously helps and finally crowns the outcome with joy . . .
Therefore this
book is useful and good for us Christians to read. It is the work of
a fine
Hebrew author who deals not with trivial but important issues, and
whose
writing and concerns are extraordinarily Christian.” (Luther’s
Works, Vol. 35
pp. 345-347).
Theology In Tobit
Though Tobit is, most likely, unhistorical it is a
valuable historical source of Jewish theology and faith in the fourth
and third centuries before Jesus. The air of simple goodness and
heartfelt devotion which pervades the book reflects the highest
aspirations of God’s People. The book touches on virtually every
aspect of family life (and does so with a sprinkling of grace).
Husband, wife, son, daughter and even the family dog (6.2; 11.4) is
thrown in – which I think is a delightful touch.
Tobit reveals a deep doctrine of God. Yahweh is presented
as a transcendent God who hears prayers, simultaneously and in vastly
distant geographical locations. God’s power and majesty is seen
through the following appellations given to him, “King of heaven” (13.
7,11), the “Great King” (13.15), the “Everlasting King” 13.6, 10). God
is the “Holy One” (12. 12, 15), surrounded by glory (12.15). The Lord
is merciful (3.2) and is like a Father (13.4). He will restore his
people from captivity (14.5). The book even acknowledges that the
Gentiles will one day come and worship the God of Israel (13.11).
Tobit sees the life of faith grounded in what would later
be called the “three pillars of Judaism.” These “pillars” are prayer,
almsgiving and fasting (12.8). Almsgiving (helping the poor) is to be
practiced by both the wealthy (1.16) and poorer (11.14). Prayer is a
major aspect of Tobit. Beautiful prayers are shared by Tobit (3. 1-6;
13), Sarah (3.11-15) and Tobias (8.5-7). Also stress is laid upon
the dignity of a human being by giving a decent burial to the dead.
Tobit also says a great deal about demons and angels. The
Hebrew Bible does not say much about either of these beings but the
are every where in the New Testament. Tobit gives us insight into the
“development” of ideas regarding the doctrines on spiritual reality.
Tobit and the New Testament
There are numerous echoes of Tobit in the NT. Where there
is not an explicit echo Tobit sheds considerable light on numerous
passages in the life of Jesus and the Epistles. For example Raphael
and Jesus both assume that “prayer, fasting and almsgiving” will be
part of the life of God’s People (Tobit 12.6-10; Matthew 6.1-18).
Paul and Tobit stress giving cheerfully and not grudgingly (Tobit 4.8;
2 Corinthians 8.12). Help is not to be denied the poor (Tobit 4.7;
Luke 6.30). Almsgiving is especially encouraged by Tobit and Paul
towards the righteous: in Tobit the faithful Jew, in Paul toward the
“household of faith” (Tobit 4.6; Galatians 6.10).
Tobit says that giving to the poor is the way one lays up
a treasure, one that will prove helpful in a day of adversity (Tobit
4.9). Giving is better than gold (Tobit 12.8). Clearly Jesus
approved this teaching. The Lord says,
“Sell your possessions and give to the poor. Provide purses for
yourselves that will not wear out, a treasure in heaven that will not
be exhausted, where no thief comes near and no moth destroys. . .” (Luke
12.33-34).
In Tobit we encounter what is called the “Golden Rule”
reversed. “And what you hate, do not do to anyone” (Tobit
4.15; cf. Matthew 7.12 and Luke 6.31). This version of the Golden
Rule is quoted in the early Christian document, The Didache
1.2.
Most readers of Tobit, when they encounter the sad tale of
Sarah’s life, cannot help but think of a day in the life of Jesus.
While teaching in the temple some Sadducees came and challenged
Jesus. They told of a woman who had been married to seven husbands
and all seven died (Matthew 22.23-28)! Yet in Tobit we read how
Sarah had been married seven times but the demon Asmodeus had killed
them all (Tobit 3.7-9). Where did the Sadducees get that question?
Surely Tobit! In the Gospel of John we read of the “strange”
phenomenon of Jesus making mud out of his saliva and putting it in the
eyes of the blind man (John 9.6); Raphael tells Tobias that if he
smears the gall of a fish on the eyes of Tobit his blindness will be
healed (Tobit 6.9; 11.8).
The language of Raphael’s “ascension” certainly has “echoes” in the
NT. Raphael declaration, “See, I am ascending to him who sent me”
(Tobit 12.20) finds at least an echo in such passages where Jesus says
“him who sent me” (John 1.33; 4.34; 5.30, 38; 6.29, 38-39) and
in Jesus announcement “I am going to him who sent me” (John
7.33; 16.5). Continuing with this ascension language, Tobit says
after Raphael’s departure, “they could see him no more” and
they “kept blessing God and singing his praises” (Tobit
12.21-22). This language may have provide Luke with a “model” for
expressing the events of Luke 24.51-53 and Acts 1.9.
The reader of the New Testament may wonder what prompted
Joseph of Arimathea to take down the body of Jesus from the Cross and
wrap it in a linen shroud, and lay it in a tomb (Matt. 27.57-60; Mk.
15.43-46; Lk. 23.50-53). At least part of the reason is the piety
that is revealed in Tobit where we learn that it was an act of
selfless devotion to God to bury those who have been oppressed and
abused (Tobit 1.17-18; 2.3-5, 7-9).
Another “echo” that occurs in the NT would certainly be in
the description of Anna watching longingly for her lost son Tobias (Tobit
10.3-7a). Jesus’ own description of the Father (not a mother) in the
Parable of the Lost Son longing for his own son (Lk. 15.20ff) has some
similarities with Anna.
Lastly one cannot help but think of Tobias journey through
the country with Raphael (disguised as Azariah) when reading Hebrews
13.1-3. Some have indeed been with angels unaware!
Tobit has been very popular through the history of the
church. Quoted frequently in the writings of the Church Fathers,
Tobit was found to be a source of healthy teaching. Polycarp, for
example quotes Tobit twice (4.10 & 12.9) in his Letter to the
Philippians (ch. 10). The story of Tobias and Sarah has often
been used in weddings through the centuries. The model of beginning a
relationship in prayer caught the fancy of many a Christian through
the years. Artists have painted and repainted the story dozens of
times. You can view some of those paintings at our website.
Choice Texts from Tobit
An example of Tobit’s generosity is given in chapter 2:
“Then during the reign of Esar-haddon I returned home, and my
wife Anna and my son Tobias was restored to me. At our festivival
of Pentecost, which is the sacred festival of weeks, a good dinner
was prepared for me and I reclined to eat. When the table was set
for me, I said to my son Tobias, 'Go, my child, and bring whatever
poor person you may find of our people among the exiles in Nineveh,
who is wholeheartedly mindful of God, and he shall eat together with
me. I will wait for you, until you come back.” (Tobit 2.1-4)
Sarah’s Prayer for Mercy
“Blessed are you, merciful God! Blessed is your name forever;
let all your works praise you forever.
And now, Lord, I turn my face to you, and raise my eyes toward
you.
Command that I be released from the earth and not listen to
such reproach any more.
You know, O Master, that I am innocent of any defilement with a
man, and that I have not disgraced my name or the name of my
father in the land of exile.
I am my father’s only child; he has no other child to be his
heir; and he has no close relative or other kindred for whom I
should keep myself as wife.
Already seven husbands of mine have died. Why should I still
live?
But if it is not pleasing to you, O Lord, to take my life, hear
me in my disgrace.”
(Tobit 3.11b-15).
The author beautifully captures the pathos of Anna as she longs for
her only Son.
“His wife Anna said, ‘My child has perished and is no longer
among the living.’ And she began to weep and mourn for her son,
saying, ‘Woe to me, my child, the Light of my eyes, that I let you
make the journey.’ . . . She answered him [Tobit] Stop trying to
deceive me! My child has perished!’ She would rush out every day and
watch the road her son had taken, and would heed no one. When the
sun had set she would go in and mourn and weep all night long,
getting no sleep at all.” (Tobit 10. 4-7a).
The whole story is a jewel filled with many delightful and
edifying passages. Tobias and Sarah’s prayer on their wedding night
is one that is a classic (Tobit 8.5-7).
Questions to Reflect Upon
1) What “surprised” you about this story?
2) Did you hear any “echo” from the New Testament?
3) Did you find the story “edifying”? Did anything encourage your
walk with God?
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