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

AMBROSE. Again he started to participate in these responsibilities, if he had any supplies, seeking a stranger with whom he might take his food. And so when he had returned weary from performing the office of burial, and a supply of food had been set before him, sending out his son he sought a companion for his banquet. While the guest was being summoned, announcement having been made of the remains of an unburied body, he left the banquet and did not think it was pious that he should himself take food while a lifeless body lay publicly exposed. This was his daily task, and indeed it was a great one. For if the law requires us to cover the living who are naked, how much rather should we cover the dead. If we are wont to escort those starting out on rather distant journeys, how much rather should we those who have set forth to that eternal home where they return no more. I, said Job, “wept over every one that was afflicted.” Who is more afflicted than the dead, concerning whom Scripture says in another place, “Weep over the dead!” And Ecclesiastes (7:4) says, “The heart of the wise is in the house of mourning and the heart of fools in the house of feasting.” Nothing is more excellent than this duty, to give to him who can no longer make a return to you, to deliver from the birds, to deliver from the beasts your consort in nature. Wild beasts are said to have rendered this kindness to dead bodies; shall men refuse it [Ambrose of Milan, de Tobia, PL14.1.760B]°

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

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

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

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

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

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

BEDE. (v.9) The same night. Do not wonder, if there is ever good that signifies bad, while bad signifying good. If this were not possible, then one would never write ’God is light’ on a black vessel but always in bright gold. But if you write the name of the Devil in white stone, nevertheless it still signifies darkness. Therefore Tobit’s blindness represents as an example, ‘that blindness in part has happened in Israel (Rom. 11:25).’ He grew weary from the burial and was blinded. For he that persists in good works without ceasing does not lose the light of faith. While the one who neglects to stay awake, to stand firm, act like a man, and disregards strength, to whom it is said, ’Arise, you who sleep, and arise from the dead, “etc.. (Eph. 5:14) [Bede, Allegorica interpretatio in Tobiam PL91.925D]

BEDE. (v.10) sparrows in the wall. Because of the smooth flights, swallows signify pride and fickleness, the impurity of which blinds whom it dominates. For one who carelessly subjects the mind to the fickleness of sport and pride sleeps as though under a swallow’s nest. This was the blindness given to the people of Israel when the coming of the Lord in the flesh was at hand, when the yoke of Roman bondage pressed hard upon them and they violated the divine precepts of the law by evil living. [Bede, Allegorica interpretatio in Tobiam PL91.926A]

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

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

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

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

BEDE. (v.15) was troubled. There were some among the people who with foolish audacity scoffed at the trials of that same people because it was now far from the ancient blessedness of the holy fathers who once served God nobly. Through all its learned and chosen men that some people used to make every effort to correct such scoffers and applied itself to seeking God’s forgiveness so as to gain eternal life. Nor should it seem strange that this same Tobit, who was blind yet also reproved yet also chosen. For Jacob, by wrestling with the angel, became lame yet also blessed, clearly signifying the unfaithful of his race in lameness, the faithful in blessing. Tobit, a holy man and on the other hand rebuked man, does not cease from charity. Whence, ’Charity is patient charity is kind, etc.’ (1Cor 13:4) [Bede, Allegorica interpretatio in Tobiam PL 91.926B]?3

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

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

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