We conclude this book with two farewell speeches and the end of life for our heroes. As some of you may remember from past "Getting Deeper sections, there are some theories that this entire book was influenced by (if not plagiarized from) a secular folk tale. I've mentioned the story of Ahiqar in the last session, for instance, which some people believe to be in influence not so subtly cited within the story. Another story called "The Grateful Dead" tells of someone who is rewarded by the spirit of a dead person that he buries. In that story, a poor man dies and his creditor refuses to forgive his debt and even threatens to desecrate his body unless the debt is repaid. The hero pays for the debt of the poor man and buries his body. Because of his sacrificial giving, the spirit of the poor man rewards the hero with lavish gifts, only revealing who he is at the very end.
This does see to parallel some of the events that happened int he story of Tobit. After deciding to generously repay Azariah for his kindness and faithfulness, Raphael finally reveals himself for who and what he really is, the Archangel Raphael. The differences with Tobit and the fold tale, however, are numerous and contained in the Agnel's speech. He says "A king's secret is prudent to keep, but the works of God are to be declared and made known." This is supported in Ecclesiastes 8:2-5 and Sirach 27:16.
One of the debates that happens is whether the idea of an eternal reward (heaven)_ had developed by the time Tobit was written. There are two references to this very topic in this session. The first is from Raphael in 12:8-10, which is currently rendered "those who give alms shall enjoy a full life." Some have mistranslated this to point to eternal life but, in truth, it points to the reward that we receive on earth for good deeds done here. The second reference happens in 13:2 where Tobit says God "casts down to the depths of the netherworld and brings up from the great abyss." The reference here is to Sheol, a Jewish concept of the netherworld that seems more of a giant storehouse than the paradise associated with heaven. This concept was the closest direct reference to heaven that the Jewish people developed prior to immediately prior to the time of Christ. It appears that in Jewish end-times, or eschatological, literature Sheol is a place where the faithful Jew who follows the Law is saved from the "great abyss" of suffering and, instead, is allowed to rest peacefully for eternity. There is no eternal reward but, instead, merely salvation from punishment.
Azariah reveals himself as the angel Raphael, "one of the seven angels who enter and serve before the glory of the Lord." There is no direct reference to seven angels anywhere else in the Old Testament, though there may be an indirect reference in Zechariah 7:9-10 which states "The hands of Zerubbabel have laid the foundations of this house, and his hands shall finish; then you shall know that the Lord of hosts has sent me to you. For even they who were scornful on that day of small beginnings shall rejoice to see the select stone in the hands of Zerubbabel. These seven facets are the eyes of the Lord that range over the whole earth." In the New Testament, Revelation 1:4 and 3:1 both talk about seven spirits.
When the men fall down at the revelation of Raphael, he speaks two phrases, one of which is poorly translated. In 12:17, it says "No need to fear, you are safe." The traditional Jewish greeting is "Peace be with you". It is typical in angelophonies, or stories about he appearances of angels for them to wish peace upon those to whom they are appearing. For instance the first three chapters of the Gospel of Luke contain two descriptions of just such encounters. Both point to fear and reverence on the part of those who encounter the angel and both also describe angels trying to put the people at east, It is also the way Jesus almost always greets his followers after the resurrection.
As Raphael leaves, Tobit becomes inspired with his last works to offer and pray. His prayer can be broken into two parts; a theological treaatise on suffering and the longing for the return to Jerusalem that Father and Son both feel in concert with all those in exile. Tobit echoes many of the themes that are brought to the fore in the Book of Deuteronomy including a focus on joy, a sense that God gives both the good and bad things, and sense of the centrality and universality of God and the need to praise God and turn away from sin. The phrase in 13:6 "Turn back, you sinners! do the right before him: perhaps he may look with favor upon you and show you mercy" sounds suspiciously like a quote from one of the prophets and evidences a kind of contingency to God's mercy. In other words, while all must turn back to God, divine mercy is not thereby guaranteed. But, if you do not turn back to God, then God's mercy is impossible. So, turn back to God and who knows? He may look with favor upon you and show you mercy.
All Jews in exile desire to return to Jerusalem but much needs to change before these particular exiles can return. And, when they do return, they will do so to a destroyed country and temple (See the Book of Zechariah for a good account of post-exilic Jerusalem). But as it says in 13:14, they shall rejoice in Jerusalem.
Some have seen in 13:11 a desire to open the doors of salvation to all the people of the world. As was stated earlier, however, this has two problems. First, the notion of heaven is not yet developed so it cannot be there. It could be pointing to the abandonment of false gods in favor of the one true God. But, the context seems to point more toward Tobit desiring that all Jewish return to the practice of their faith, not a kind of universalism.
We conclude this passage with the third farewell discourse and we hear of Tobit's death. His age reflects a bit of a Hebraism (something that Jews would understand that most other people wouldn't) in that Joseph and Josuhua only lived to 110 so Tobit lived longer than these patriarchs but less than Moses who died at 120. Long life is a sign of favor by God. We hear that Tobiah has seven sons, which may be the undoing of the actions of the demon Asmodeus who killed the seven husbands of Sarah. Another reference to the Ahiqar story comes at the end as Tobiah inserts himself in the story. Tobiah leaves Nineveh before it is destroyed and settles in his in law's home, where he helps bury them both before himself dying there. Though the "root problem" of exile seems unsolved, in truth what we can see is that the point has been to remain faithful amidst the trials and troubles of the world and that God walks with you even when you feel abandoned. Tobiah ends by offering the entire story as a giant prayer before God, as will this author who gives thanks to God for the chance to spend time learning more about this incredible book and sharing that information with you. I hope you are blessed by God forever and ever. Amen
This does see to parallel some of the events that happened int he story of Tobit. After deciding to generously repay Azariah for his kindness and faithfulness, Raphael finally reveals himself for who and what he really is, the Archangel Raphael. The differences with Tobit and the fold tale, however, are numerous and contained in the Agnel's speech. He says "A king's secret is prudent to keep, but the works of God are to be declared and made known." This is supported in Ecclesiastes 8:2-5 and Sirach 27:16.
One of the debates that happens is whether the idea of an eternal reward (heaven)_ had developed by the time Tobit was written. There are two references to this very topic in this session. The first is from Raphael in 12:8-10, which is currently rendered "those who give alms shall enjoy a full life." Some have mistranslated this to point to eternal life but, in truth, it points to the reward that we receive on earth for good deeds done here. The second reference happens in 13:2 where Tobit says God "casts down to the depths of the netherworld and brings up from the great abyss." The reference here is to Sheol, a Jewish concept of the netherworld that seems more of a giant storehouse than the paradise associated with heaven. This concept was the closest direct reference to heaven that the Jewish people developed prior to immediately prior to the time of Christ. It appears that in Jewish end-times, or eschatological, literature Sheol is a place where the faithful Jew who follows the Law is saved from the "great abyss" of suffering and, instead, is allowed to rest peacefully for eternity. There is no eternal reward but, instead, merely salvation from punishment.
Azariah reveals himself as the angel Raphael, "one of the seven angels who enter and serve before the glory of the Lord." There is no direct reference to seven angels anywhere else in the Old Testament, though there may be an indirect reference in Zechariah 7:9-10 which states "The hands of Zerubbabel have laid the foundations of this house, and his hands shall finish; then you shall know that the Lord of hosts has sent me to you. For even they who were scornful on that day of small beginnings shall rejoice to see the select stone in the hands of Zerubbabel. These seven facets are the eyes of the Lord that range over the whole earth." In the New Testament, Revelation 1:4 and 3:1 both talk about seven spirits.
When the men fall down at the revelation of Raphael, he speaks two phrases, one of which is poorly translated. In 12:17, it says "No need to fear, you are safe." The traditional Jewish greeting is "Peace be with you". It is typical in angelophonies, or stories about he appearances of angels for them to wish peace upon those to whom they are appearing. For instance the first three chapters of the Gospel of Luke contain two descriptions of just such encounters. Both point to fear and reverence on the part of those who encounter the angel and both also describe angels trying to put the people at east, It is also the way Jesus almost always greets his followers after the resurrection.
As Raphael leaves, Tobit becomes inspired with his last works to offer and pray. His prayer can be broken into two parts; a theological treaatise on suffering and the longing for the return to Jerusalem that Father and Son both feel in concert with all those in exile. Tobit echoes many of the themes that are brought to the fore in the Book of Deuteronomy including a focus on joy, a sense that God gives both the good and bad things, and sense of the centrality and universality of God and the need to praise God and turn away from sin. The phrase in 13:6 "Turn back, you sinners! do the right before him: perhaps he may look with favor upon you and show you mercy" sounds suspiciously like a quote from one of the prophets and evidences a kind of contingency to God's mercy. In other words, while all must turn back to God, divine mercy is not thereby guaranteed. But, if you do not turn back to God, then God's mercy is impossible. So, turn back to God and who knows? He may look with favor upon you and show you mercy.
All Jews in exile desire to return to Jerusalem but much needs to change before these particular exiles can return. And, when they do return, they will do so to a destroyed country and temple (See the Book of Zechariah for a good account of post-exilic Jerusalem). But as it says in 13:14, they shall rejoice in Jerusalem.
Some have seen in 13:11 a desire to open the doors of salvation to all the people of the world. As was stated earlier, however, this has two problems. First, the notion of heaven is not yet developed so it cannot be there. It could be pointing to the abandonment of false gods in favor of the one true God. But, the context seems to point more toward Tobit desiring that all Jewish return to the practice of their faith, not a kind of universalism.
We conclude this passage with the third farewell discourse and we hear of Tobit's death. His age reflects a bit of a Hebraism (something that Jews would understand that most other people wouldn't) in that Joseph and Josuhua only lived to 110 so Tobit lived longer than these patriarchs but less than Moses who died at 120. Long life is a sign of favor by God. We hear that Tobiah has seven sons, which may be the undoing of the actions of the demon Asmodeus who killed the seven husbands of Sarah. Another reference to the Ahiqar story comes at the end as Tobiah inserts himself in the story. Tobiah leaves Nineveh before it is destroyed and settles in his in law's home, where he helps bury them both before himself dying there. Though the "root problem" of exile seems unsolved, in truth what we can see is that the point has been to remain faithful amidst the trials and troubles of the world and that God walks with you even when you feel abandoned. Tobiah ends by offering the entire story as a giant prayer before God, as will this author who gives thanks to God for the chance to spend time learning more about this incredible book and sharing that information with you. I hope you are blessed by God forever and ever. Amen
