Orientation to Tobit

(avg. read time: 8–16 mins.)

Long ago, I wrote an orientation to Maccabean literature as a foretaste of other projects I wanted to do on Second Temple literature. Today, I am finally getting around to posting on other books. The first several entries will round out what is included in the Apocrypha, books that were not included in the Hebrew (and Aramaic) canon, but which were included in the evolving collection of the Septuagint along with Greek translations of what is now considered the Tanakh (or Old Testament).

As a reminder, these orientations are not supposed to be like typical introductions that attempt to explore authorship, dating, provenance, and so on. It is not that I never have views on such matters, but we often have too little information to go on for such an exercise to be particularly helpful, and for my purposes I do not wish to go too far afield in getting entangled in debates in these areas. Rather, I aim to provide an overview of the work itself while providing orientation points that connect to what we have seen elsewhere, and to illustrate what the book can show us about the context and reception of the Bible (depending on which Testament we are referring to) by noting resonances with the OT and NT.

Overview of Tobit

The story of Tobit is set in the time of exile as Tobit recounts in the opening chapter how he was taken to Nineveh. We even see the theological framing of exile present later in the work (3:2–6, 11–15), as well as the hope for return from exile (13:1–16; 14:4–7), like we have seen elsewhere. But in various ways, Tobit maintains his connection with his traditional identity and piety. First, he is regularly identified as being a member of the tribe of Naphtali (1:1, 4–5; 6:11–12, 18; 7:3, 11–13). This is one of many pieces of evidence that clarifies the state of the “Ten Lost Tribes.” They are mostly scattered from Eretz Israel in the Second Temple era (though see Luke 2:36 for but one counterexample), but so are most of Judah and Benjamin (and maybe even Levi), and the other tribes have not necessarily lost their sense of genealogy.

Second, though being of a northern tribe, he still refers to Jerusalem as his center of worship (1:4–7). He notes how other members of his tribe went the way of Jeroboam in sacrificing to the calf at Dan and other high places, but he “alone” continued to go to Jerusalem for the festivals (1:6). In the process, he would also observe all the other traditional practices of piety associated with the pilgrimage to Jerusalem and the sacrificial offerings made there.

Third, he also gives a tenth of his yield to those who need it (1:8). This he did after being reminded by Deborah, his father’s mother, that they were like him. His father, Tobiel, had died when he was young and left him as an orphan. In the following story we are also told multiple times about the good of almsgiving and how it provides deliverance for both the one who receives and the one who gives (4:8–10; 12:8–9; 14:9–11).

Fourth, unlike others of his people who were taken captive with him to Nineveh, he refused to eat the food of the gentiles (1:10–13). He was mindful of the Lord and what he had commanded in the Torah. And as a result, he was given favor with Shalmeneser.

Fifth, in addition to his other acts of charity towards his people (1:16), one act of his that is emphasized by the narration is his burial of the dead who would have otherwise laid unburied (1:17–18). He was even persecuted for this deed when he was burying those that King Sennacherib put to death (1:18). (Fortunately for Tobit, after he had his property confiscated, Sennacherib died not long after and his nephew, Ahiqar/Ahikar [1:21–22; 2:10; 11:18; 14:10], about whom there is a significant Second Temple text, interceded for him with Esar-haddon). In fact, the inciting event of the story, which we will get to shortly, happens because he takes it upon himself to bury one of his people who was murdered and lying in the street (2:2–7). This was also made clear to him because of his fidelity, since he was celebrating the festival of Pentecost even in this far-off land (2:1) and had told his son Tobias to go out and find one of the poor among their people to eat with them. Raphael the angel later highlights this act as drawing his attention (12:12–14). The closing of the narrative will even draw attention to Tobias’s actions in burying his parents and his in-laws (14:11b–13).

Such are the works Tobit and his family do to show their allegiance to the God frequently described as Lord (3:2–3, 6 [2x], 10, 12, 15; 4:5, 19 [2x], 21; 5:20; 6:18; 7:11 [2x], 16; 8:4; 9:6; 10:11–13 [5x]; 12:12, 15; 13:4, 6, 10, 13, 15; 14:15) and King (1:18; 10:13; 13:1, 6–7, 10–11, 15–16) throughout this story. Among such references, he is also referred to as Lord/King of heaven [and earth] (1:18; 6:18; 7:11, 16; 10:11–13; 13:7, 11, 16), King over all (10:13), Lord of righteousness/justice (13:6), and Lord/King of the ages (13:6, 10, 13). These descriptions in turn befit the references at the end of the story to the hope for God’s kingdom, which will include a renewed Jerusalem (13:1–2, 10–11, 16–17; 14:5–9). Beyond such descriptions, the primary characteristic of God that is invoked is his mercy (3:2, 11; 6:18; 7:11; 8:4, 7, 16–17; 11:15, 17; 13:2, 5–6, 9; 14:5), which is what Tobit and Tobias reflect in their deeds (cf. 4:7).

In any case, because of the aforementioned burial Tobit performed in 2:7, he returned home late, since he buried the man when the sun had set, and he washed himself and slept by the wall of his courtyard. This proves to be a mistake because some sparrows land on the wall above him and crap into his eyes, after which he is blind for four years. Yes, that is the inciting incident of this story.

The distress of this situation ultimately leads to Tobit praying to God to take his life so that he no longer bears the reproach he has had to endure in exile (3:1–6) Unbeknownst to him, around the same time at Ecbatana, a young woman named Sarah is also praying. She was afflicted by the presence of the demon Asmodeus who killed seven consecutive husbands before they could consummate their marriages with her (3:7–8). Within the story, though, her maids do not know of Asmodeus, and so she is blamed and despised for essentially being a black widow. She also prays for death, but she adds that if it is not the Lord’s will to take her life, she at least wants him to hear her in her disgrace (3:11b–15). And thus we see how prayer moves this narrative, for we are told that both of their prayers were heard in God’s presence (3:16), which leads to him sending Raphael the angel to heal Tobit’s blindness, to arrange for Sarah to marry Tobias, and to set her free from the affliction by Asmodeus (3:17). When the time comes to execute the latter two actions, Raphael (disguised as a man named Azariah) will instruct Sarah and Tobias to pray (6:18), as well as do other things that we will get to. That is indeed what they do, as the narrative emphasizes (8:4–5). Raphael will then reveal to the people within the story how prayer set in motion his being sent to help them (12:12). Raphael is also said to have brought the record of their prayers and of Tobit’s burial of the dead (12:13).

Returning to the course of the narrative, Tobit takes thought of money he had left in a place in Media called Rages. He tells his son about it in addition to showing his characteristic concern for proper burial in the instructions he gives concerning his and his wife’s burial now that he is convinced that his prayer for death will be answered in the affirmative (4:3–4). Thus, most of ch. 4 resembles a testament like one will see in some of the Testaments of the Twelve Patriarchs as we see Tobit leave Tobias with what he thinks are final words of exhortation in how to live. Such instructions are framed at the beginning and end with “revere/remember the Lord” (4:5) and “bless the Lord” (4:19).

Tobias first meets Raphael when he looks for a trustworthy man to go with him to Rages to get the money his father left there in the trust of Gabael. Raphael does not present himself as an angel, and he later calls himself Azariah, a member of Tobit’s/Tobias’s own extended family (5:13). This name has the significance of meaning “YHWH helps/has helped,” which fits with Raphael’s divine mission. Interestingly, Tobit says of this family that Raphael identifies with that he used to go with them to Jerusalem to worship, which indicates that the statement earlier that he went “alone” to Jerusalem was hyperbole, as he was among a faithful remnant (5:14).

During the journey to Rages (with a stop at Ecbatana on the way), Tobias and Raphael/Azariah come to the Tigris River and catch a fish there through unusual circumstances (6:3–4). This turns out to be a turning point in the narrative. No, really. The fish’s gall will be used as a medicine for healing Tobit’s blindness, and its heart and liver will be used in the act of driving away the demon Asmodeus (6:5–9, 17–18; 8:2–3; 11:4, 7–8, 11–13). This is clearly meant to solve problems in the story, but it is stated more generally as if these things would solve these problems in other cases. Of course, as we have noted already, it is not only the fish’s organs that effect deliverance from Asmodeus, as prayer is involved, too, and it is clearly crucial. But the peculiarity of this process is nevertheless noteworthy.

Raphael also instructs Tobias on how to arrange for Sarah to become his wife, which will also effect her deliverance from Asmodeus. His instruction in this regard is also couched in how they are kinsfolk (6:12–13), which is consistent with Tobit’s instruction not to marry a non-Israelite (4:12–13; 6:16). She is even said to have been appointed to him “from the age” or from long ago (6:18).

The two then meet with Sarah’s father, Raguel, and arrange the marriage after revealing that Tobias is Tobit’s son. When the plan for Asmodeus is put into motion, the demon is said to be so repulsed by the odor of the burning of the fish organs that he fled from Ecbatana to the remotest parts of Egypt, where Raphael followed him and bound him (8:3). Raguel is so overjoyed at Tobias living through the night that he feasts with Tobias for fourteen days and gives him half his property, with the other half promised to him after he and his wife have died (both Sarah and Tobias are the only offspring of their households).

When Tobias returns home in advance of his wife to prepare her place, he heals Tobit of his blindness, after which Tobit praises God that though he has afflicted him he has also had mercy on him (11:14–15). Raphael then takes his leave, but not before he exhorts Tobias and Tobit to bless God and acknowledge him by making known his deeds, for, “It is good to conceal the secret of a king, but to acknowledge and reveal the works of God, and with fitting honor to acknowledge him” (12:7). And for this reason (12:11), Raphael finally reveals his identity as an angel to them, specifically as the one who had the record of Tobit’s prayer and deeds, and as one of the seven angels who go in and out before the glory of the Lord (12:14). And as with others who encountered angels, they fell face down in fear, but he assured them not to be afraid, for he had come to show them God’s favor.

Chapter 13 then presents Tobit’s thanksgiving to God. The scope of this praise goes well beyond Tobit as he implores the Israelites who have been scattered to praise God, for even as he has afflicted them, they can trust that he will have mercy on them, including by the hope of return from exile and the renewal of Jerusalem, if they will turn to him with all their heart and soul. The final chapter then narrates Tobit’s death after his final words to Tobias, wherein he mentions that the destruction of Jerusalem is still to come, but that God will have mercy on the people again and bring to pass the hopes of return, rebuilding, renewal, and reunion under his reign.

Resonances with the OT and NT

There are many links with both the OT and the NT in Tobit, more so with the former than the latter. We have already noted the setting of exile, the hope for return from exile, and the expectation of the renewal of Jerusalem (including of the nations coming to Jerusalem), all of which establish the rootedness of this story in an environment shaped by the OT. Likewise, the declarations about God’s kingdom fit with expressions in the OT as well as the more direct statements of the NT. The description of God as merciful also fits with what we have observed of both Testaments in our examination of the Christmas story in Luke. Even some of the names provide such links with the OT, including Deborah, Hananiah, and, especially, Sarah. The same applies to Anna/Hannah, which also links to the prophetess mentioned in Luke 2:36.

The activity of angels is another link this book has with both the OT and the NT. It is, in some ways, most like the book of Daniel in that we have a named angel (as well as a named demon) who engage in a struggle. This story is emblematic of Second Temple literature in which angels—besides the angel of YHWH—would take more prominent roles in texts and more often be named than they were in the OT. The same applies to demons and how they would more often be named. And like with these texts, especially the OT, angels could appear as humans (so despite the memes, some “biblically accurate angels” do look like humans). But one of the signs that Raphael mentions that differentiates him from humans is that he never actually ate or drank (12:18–19); that was simply an illusion. This is similar to how the resurrected are described as “like angels” in that they are immortal and neither marry nor are given in marriage (Matt 22:30 // Mark 12:25 // Luke 20:36).

Like both the OT and the NT, almsgiving or giving to the poor is an ethical emphasis in this work. The basis for giving to the needy like the orphans being linked to Tobit’s being orphaned is similar to texts like Lev 25:35–38, 39–42, 47–55; Deut 10:18–22; 16:9–12; 24:17–18 (cf. Exod 22:21; 23:9; Lev 19:33–37). That is, the Israelites were to remember that they were once in such a position in Egypt and act accordingly. The notion of storing up treasure by giving to the poor (4:8–9; cf. 12:8; 14:9) is also obviously comparable to Jesus’s teaching (Matt 6:19–21; 19:21 // Luke 18:22; Luke 12:33–34).

Other parts of the Torah and other ethical instructions are invoked in Tobit’s instructions in ch. 4, such as the golden rule (4:15), avoiding sexual immorality (4:12), and, of course, taking care of burying the dead. The last instruction resonates with Deut 21:23 in particular. It also illuminates the significance of Jesus’s instruction to “let the dead bury their own dead” (Matt 8:22 // Luke 9:60), which places following him above burying the dead.

The significance attached to avoiding marrying foreign women is said in 6:13 to be from the law of Moses and the penalty for violating it is death. The closest such directive is Num 36:5–9, which applies to marriages to avoid transferring property from one tribe to one another by marriage. There is no penalty attached to this directive. It could be that this is inferred simply because of what happened in the levirate case of Gen 38:8–10 when Onan refused to attend to his responsibilities in the levirate marriage. But the application in general seems more like the directives of Ezra and Nehemiah (which is anachronistic in the setting of this story) than of the law of Moses per se. But even there, one finds no penalty of death.

The situation of Sarah is also notable for how seven of her husbands die before they can consummate the marriage (3:8). This is superficially similar to the dispute of Jesus and the Sadducees about the resurrection, where the Sadducees pose a scenario of seven brothers marrying one bride because none of them had children with her before they died. Of course, there is no implication that these seven in Tobit were brothers, and there is no demon killing off the brothers in the Sadducees’ scenario.

Beyond those we have noted already, there are also other links to the OT specifically. His finding favor with Shalmeneser while being observant of his traditions is reminiscent of Daniel and his three friends in Dan 1. 2:6 quotes Amos 8:10. 8:5–7 references Gen 2 in linking Adam and Eve to marriage. Tobias being described as bearing the image of Tobit is similar to Gen 5:3 describing Seth as bearing the image of Adam (cf. 1 Cor 15:49). There is also reference to the prophecy of Nahum against Nineveh in 14:4.

Another resonance that opens a larger issue is how 13:2 tells us that God afflicts and shows mercy, as well as that he leads down to Hades (or Sheol) and brings up from destruction. This is quite similar to 1 Sam 2:6. The larger issue this opens is what exactly is expected after death. This statement and others (3:10; 4:19) obviously resemble what we have seen in the OT about Sheol, especially 5:10, where Tobit speaks of himself as being among the dead while he is still alive. But there are also references to “pouring out” or “placing” bread on the grave of the righteous (4:17) and of Nadab going into darkness (14:10). It is unclear, though, if these are indicative of anything in particular, as the former reference could simply mean making provision for the honorable burial of the righteous dead while not according such honor to the wicked (4:18). And the latter reference could simply be another way of referring to death, or more specifically the death of the wicked. Nothing clearly points beyond the horizon of death for the individual, so we cannot really say anything definite one way or the other about what beliefs the text presents.