This concludes the Book of Tobit. A new series of meditations on the Gospel of Thomas can be accessed at http://judasthomasdidymus.blogspot.com/. Please join me.

When Tobiah's mother died, he buried her next to his father. He then departed with his wife and children for Media, where he settled in Ecbatana with his father-in-law Raguel. He took respectful care of his aging father-in-law and mother-in-law; and he buried them at Ecbatana in Media. Then he inherited Raguel's estate as well as that of his father Tobit. He died at the venerable age of a hundred and seventeen. But before he died, he heard of the destruction of Nineveh and saw its effects. He witnessed the exile of the city's inhabitants when Cyaxares, king of Media, led them captive into Media. Tobiah praised God for all that he had done against the citizens of Nineveh and Assyria. Before dying he rejoiced over Nineveh's destruction, and he blessed the Lord God forever and ever. Amen. (Tobit 14:12-15)

As far as we know Tobiah led a favored life.

Tobiah was probably too young to feel the pangs of exile. His father and mother protected and loved him. He grew up in the capital of a great empire.

As a young man Tobiahs's father sends him on an exciting adventure. God provides an archangel to help him. He takes no wrong path. Even a demon is easily dispatched.

Tobiah succeeds in everyway. He returns to his parents with wealth, married to a beautiful woman, and with the means to heal his father's blindness.

Tobiah ends his long life blessed with seven sons, even greater wealth, and with the satisfaction of seeing his people's oppressors overturned.

We have seen that Tobiah is observant, intelligent, obedient, and willing to take a risk. He does not seem to struggle with pride, doubt, or desire.

There is no evidence that Tobiah is especially religious. But we can discern in how he listens and behaves a real sensitivity to his relationships.

Tobiah is loyal to his mother and father, he is attentive to Raphael, he is deferential to Raguel, he is generous to all he encounters. He is comfortable with himself.

Tobiah seems to know himself. He is open to others. He is open to life. Perhaps because he remains open God is always able to extend his grace.

Above is a Rembrandt etching of Tobiah and Raphael at the river. Rembrandt entitled it Tobias Scared by the Fish.

Think, my son, of all that Nadab did to Ahiqar, the very one who brought him up: Ahiqar went down alive into the earth! Yet God made Nadab's disgraceful crime rebound against him. Ahiqar came out again into the light, but Nadab went into the everlasting darkness, for he had tried to kill Ahiqar. Because Ahiqar had given alms to me, he escaped from the deadly trap Nadab had set for him. But Nadab himself fell into the deadly trap, and it destroyed him. So, my children, note well what almsgiving does, and also what wickedness does--it kills! But now my spirit is about to leave me." They placed him on his bed and he died; and he received an honorable burial. (Tobit 14:10-12)

Tobit was born in Galilee. Despite social and political pressure to the contrary, he worshiped in Jerusalem. Despite his faithfulness, Tobit was exiled to Nineveh after the conquest of the Northern Kingdom.

In the midst of his enemies Tobit built a new life and despite many impediments became prosperous. He practiced his faith and his responsibilites as best he knew how and was especially attentive to the ensuring burials for those killed by the unjust Assyrian king.

Tobit understood the risk he was taking. Eventually he suffered the risk, losing everything except his wife and son, fleeing Nineveh to escape the wrath of the king. Despite - really because of - doing what was right, Tobit paid a high price.

The evil king died and was succeeded by another. Tobit and his family returned to the Assyrian capital. He reestablished himself, perhaps not as well as before but well-enough to celebrate Pentecost with a fine feast.

Still injustice reigned. Still Tobit took risks to do what he could to restore justice. Despite exemplary faithfulness Tobit became blind. He became entirely dependent on others.

Tobit resented his vulnerability. Depending on his wife was a particular burden. Tobit's faithfulness continued, but he suffered from spiritual cataracts. Pride and self-righteousness complicated his relationships.

Tobit might have responded to his great loss with greater humility, instead he experienced an angry humiliation. Tobit inflamed his pride by assuming the stance of a victim and separating himself from loving relationships.

Despite his real faith and considerable spiritual insight, Tobit fell into a self-righteous trap. But he was not even aware of being trapped. A self-righteous Tobit could not know his true self, could not be in full relationship with others, and resisted a full relationship with God.

God's love for Tobit was such that even this self-righteousness was used as a tool of reconciliation. The self-righteous victim turned to God. Tobit asked for the wrong outcome - but he asked - and that was all that God needed to work a miracle.

To the left is Walking to Emmaeus by Rembrandt. Happy Easter Morning.

The day you bury your mother next to me, do not even stay overnight within the confines of the city. For I see that people here shamelessly commit all sorts of wickedness and treachery. (Tobit 14:10)

Timing is as mysterious as it can be crucial.

Do not leave the city before your mother dies. That would hasten her death and cause her unnecessary grief. But depart the city immediately after her burial.

Three hours on the cross. Three hours of darkness. Three days in the grave.

Nine months in the womb. Three score and ten of life. A bit less or more can make such a difference. Press too quickly or wait too long and everything changes.

We wait, we watch, we seek to discern God's time and our time.

Now, children, I give you this command: serve God faithfully and do what is right before him; you must tell your children to do what is upright and to give alms, to be mindful of God and at all times to bless his name sincerely and with all their strength.(Tobit 14:9)

To serve God we are to be upright, give alms, be mindful of God and bless God's name.

The Hebrew for upright is tsadaq. I understand this to be individual integrity. Each one of us is a particular expression of God. It is our task to fulfill this particular expression.

Giving alms is a tangible act of justice by which we recognize our relationship and responsibilities to one another. We are individuals in a community.

We are to be mindful of God and bless the name of God. We are to be attentive to the nature of ultimate reality and our relationship to the source of that reality.

We are to attend to ourselves, our relationships with others, and our relationship with God. This is how Tobit tells us to serve God... and, in the bargain, best serve ourselves.

Above is another rendering by Rembrandt of Tobit being healed. To the left is a Rembrandt etching of the crucifixion. In the life of Jesus we see righteousness, justice, and wholeness with God fulfilled.

All the nations of the world shall be converted and shall offer God true worship; all shall abandon their idols which have deceitfully led them into error, and shall bless the God of the ages in righteousness. Because all the Israelites who are to be saved in those days will truly be mindful of God, they shall be gathered together and go to Jerusalem; in security shall they dwell forever in the land of Abraham, which will be given over to them. Those who sincerely love God shall rejoice, but those who become guilty of sin shall completely disappear from the land. "Now, as for you, my son, depart from Nineveh; do not remain here. (Tobit 14:6-8)

As we read Hebrew scripture we can see how the God of one obscure tribe evolves. Tobit envisions a day when he will share his God with the whole world.

The story of God has emerged over time and experience: the plot has moved from avenger to lawgiver, demanding to self-sacrificing, angry to loving.

There are those who perceive God has changed as the relationship between God and humanity has changed.

Certainly the expressions of God have continued to unfold and multiply. If God is infinite there is no end to the possibilties.

But I am inclined to perceive God's essential character has remained the same. It is our understanding that has changed and should continue to change.

As for our kinsmen who dwell in Israel, they shall all be scattered and led away into exile from the Good Land. The entire country of Israel shall become desolate; even Samaria and Jerusalem shall become desolate! God's temple there shall be burnt to the ground and shall be desolate for a while. But God will again have mercy on them and bring them back to the land of Israel. They shall rebuild the temple, but it will not be like the first one, until the era when the appointed times shall be completed. Afterward all of them shall return from their exile, and they shall rebuild Jerusalem with splendor. In her the temple of God shall also be rebuilt; yes, it will be rebuilt for all generations to come, just as the prophets of Israel said of her. (Tobit 14:4-5)

We experience tragedy, we know transcendence.

What some call "natural religion" is often talismanic. The religious impulse is focused on avoidance of pain and death. A common corollary is to invoke divine assurance of health, prosperity, and success.

At the core of Jewish and Christian faithfulness is shared suffering.

It is in exile that the descendents of Abraham most fully engage God. It is on and through the cross that humanity most fully encounters the divine.

By courageously, even lovingly embracing the tragic we can, with God's help, experience healing and wholeness.

Just before he died, he called his son Tobiah and Tobiah's seven sons, and gave him this command: "Son, take your children and flee into Media, for I believe God's word which was spoken by Nahum against Nineveh. It shall all happen, and shall overtake Assyria and Nineveh; indeed, whatever was said by Israel's prophets, whom God commissioned, shall occur. Not one of all the oracles shall remain unfulfilled, but everything shall take place in the time appointed for it. So it will be safer in Media than in Assyria or Babylon. For I know and believe that whatever God has spoken will be accomplished. It shall happen, and not a single word of the prophecies shall prove false." (Tobit 14: 3-4)

A long period of peace and prosperity is coming to an end. Tobiah and Sarah have been blessed with seven sons - and perhaps some daughters as well - health, wealth, and happiness.

Given the demands of parenting, marriage, and commerce there have probably been moments of worry along the way. But nothing worth mentioning.

Tobit perceives with the eyes of faith that dark days are ahead. Reading the prophecies and watching events unfold, he urges his family to seek safety outside of Nineveh.

God has blessed Tobit. But Tobit and his family remain vulnerable. The world continues to be a dangerous place. Empires rise and fall. Stock markets rise and fall.

We are to watch. We are to consider our options. We are to pray. We are to listen. We are to discern. We are to act as we understand God intends.

Above is a modern painting envisioning ancient Nineveh. To the left is a photograph showing American military vehicles outside the ruins of the ancient city.

Tobit died peacefully at the age of a hundred and twelve, and received an honorable burial in Nineveh. He was sixty-two years old when he lost his eyesight, and after he recovered it he lived in prosperity, giving alms and continually blessing God and praising the divine Majesty. (Tobit 14:1-2)

Fifty years before Tobit had prayed, "Lord, command me to be delivered from such anguish; let me go to the everlasting abode; Lord, refuse me not. For it is better for me to die than to endure so much misery in life."

What had seemed beyond endurance was endured. More than that, the anguish of Tobit and Sarah became a healing pathway to a fuller relationship with God and one another. Each opened themselves to God. God responded.

The misery is real. We live in a wounded world. The injustice of Golgotha persists. But in partnership with God it is not the end. On the cross Jesus shared our agony. From this darkness God brought forth a great light.

My spirit blesses the Lord, the great King; Jerusalem shall be rebuilt as his home forever. Happy for me if a remnant of my offspring survive to see your glory and to praise the King of heaven! The gates of Jerusalem shall be built with sapphire and emerald, and all your walls with precious stones. The towers of Jerusalem shall be built with gold, and their battlements with pure gold. The streets of Jerusalem shall be paved with rubies and stones of Ophir; The gates of Jerusalem shall sing hymns of gladness, and all her houses shall cry out, "Alleluia! "Blessed be God who has raised you up! may he be blessed for all ages!" For in you they shall praise his holy name forever. The end of Tobit's hymn of praise. (Tobit 13:15-18)

Today in most Western churches we read of the pain inflicted on and suffering felt by Jesus.

Seventy-six days into the book of Tobit, we read of pain undone, suffering healed, and a vision of earthy paradise.

Matthew's passion takes us beneath the towers of Jerusalem into the praetorium where Jesus is flogged, along the streets where Jesus is spat upon and stumbles, beyond the gates where Jesus is crucified and dies.

Today Tobits tells us of a Jerusalem where the very stones sing hymns of gladness. Tobit celebrates his healing. He assures us that God can penetrate the deepest darkness.

In these last days of Lent it may be time to give up our darkness. May we join Tobit in proclaiming, "Alleluia! Blessed be God who has raised you up! May he be blessed for all ages!"

Happy are those who love you, and happy those who rejoice in your prosperity. Happy are all the men who shall grieve over you, over all your chastisements, For they shall rejoice in you as they behold all your joy forever. (Tobit 13:13)

Being restored to Jerusalem has become a symbol of being restored to wholeness.

Jerusalem, home of God, is to be our home. Jerusalem, place of righteousness, is the place where I belong. Jerusalem, the just community, is where we are to abide together in peace.

I expect the author of Tobit intends - mostly - to celebrate the particular city.

But wherever we encounter God, wherever we allow the sacred to claim us, wherever we share joy and grief with others, there too we may find wholeness.

The sacred is less an issue physical space and much more a matter of our openess to God.

Above is Jehovah Embraces Jerusalem by William Blake.

A bright light will shine to all parts of the earth; many nations shall come to you from afar, And the inhabitants of all the limits of the earth, drawn to you by the name of the Lord God, Bearing in their hands their gifts for the King of heaven. Every generation shall give joyful praise in you, and shall call you the chosen one, through all ages forever. Accursed are all who speak a harsh word against you; accursed are all who destroy you and pull down your walls, And all who overthrow your towers and set fire to your homes; but forever blessed are all those who build you up. Go, then, rejoice over the children of the righteous, who shall all be gathered together and shall bless the Lord of the ages. (Tobit 13:11-13)

To what does the pronoun "you" refer?

The immediately prior verses were addressed to "O Jerusalem," which has been destroyed. The Temple of stone has been replaced by a renewed Tent of the Presence.

But in the specific context of the story Jerusalem has not yet been destroyed. Tobit has been exiled with the Northern Kingdom of Israel. The Southern Kingdom and its capital will remain free for almost two more centuries.

Because Tobit was written nearly 500 years later his readers know Jerusalem will be destroyed. But if the "you" refers to a restored Jerusalem or a restored nation, why the distinction between the temple and the tent? The readers also know that Nehemiah restored the temple.

Might this Jerusalem and this "you" be a metaphor for Tobit: his own rigid designs and expectations torn down, foggy confusion replaced with bright light, prideful separation replaced with loving relationship. Might this "you" refer to the destruction of his former self and restoration of his true self?

Might this "you" refer to you and me?

Let all men speak of his majesty, and sing his praises in Jerusalem." O Jerusalem, holy city, he scourged you for the works of your hands, but will again pity the children of the righteous. Praise the Lord for his goodness, and bless the King of the ages, so that his tent may be rebuilt in you with joy. May he gladden within you all who were captives; all who were ravaged may he cherish within you for all generations to come. (Tobit 13:8-10)

The holy city has been destroyed. Its people exiled. The ark of covenant has been captured. God has left the temple.

We have been separated from God. We stand alone before a suffering world and tremble.

Tobit tells us this sense of separation is but an illusion or a choice. We are trapped in a fog of confusion or in the vice of our own pride, and perhaps a bit of both.

Even Jesus cried, "My God, my God, why have you forsaken me."

This separation - pained by the loneliness - is often what causes us to look about and look within to recognize the reality of our current condition.

In a spiritual desert, alone, and afraid may be precisely when we encounter God and rebuild the tent of God's presense within us.

A tent is much better than a temple, more flexible, portable, and intimate.

For more on the Tent of the Presence see Exodus 35 and 36.

He scourged you for your iniquities, but will again have mercy on you all. He will gather you from all the Gentiles among whom you have been scattered. When you turn back to him with all your heart, to do what is right before him, Then he will turn back to you, and no longer hide his face from you. So now consider what he has done for you, and praise him with full voice. Bless the Lord of righteousness, and exalt the King of the ages. In the land of my exile I praise him, and show his power and majesty to a sinful nation. "Turn back, you sinners! do the right before him: perhaps he may look with favor upon you and show you mercy. "As for me, I exalt my God, and my spirit rejoices in the King of heaven. (Tobit 13: 5-7)

I often envision God as our dance partner. "When you turn back to him... he will turn back to you." God is deferring to our lead.

God can be like the most gentle of lovers, matching your move, responding to your sigh, waiting for your invitation. God will not insist.

God's eyes are as mirrors. In those eyes we perceive our true selves - and are attracted or repelled. But whatever we see, God has opened his arms to receive us.

Above is another rendering of Tobit's healing by Gerrit Willemsz Horst.

Then Tobit composed this joyful prayer: Blessed be God who lives forever, because his kingdom lasts for all ages. For he scourges and then has mercy; he casts down to the depths of the nether world, and he brings up from the great abyss. No one can escape his hand. Praise him, you Israelites, before the Gentiles, for though he has scattered you among them, he has shown you his greatness even there. Exalt him before every living being, because he is the Lord our God, our Father and God forever. (Tobit 13: 1-4)

We suffer. Whether it is caused by God or not, Tobit and I would need to discuss. But certainly the suffering is real.

The possibility of transcending the suffering is also real.

The Israelites have been conquered, oppressed, and scattered. But Tobit insists that even in this condition there is cause for exaltation and praise.

Viktor Frankl, a Jewish pyschiatrist, endured 1944-1945 at Auschwitz and Turkheim concentration camps. Frankl wrote,

If a prisoner felt that he could no longer endure the realities of camp life, he found a way out in his mental life - an invaluable opportunity to dwell in the spiritual domain, the one that the SS were unable to destroy. Spiritual life strengthened the prisoner, helped him adapt, and thereby improved his chances of survival. (Mans Search for Meaning)

The spiritual domain - God's kingdom - is imperishable, always open to us and ready to receive us.

Stricken with fear, the two men fell to the ground. But Raphael said to them: "No need to fear; you are safe. Thank God now and forever. As for me, when I came to you it was not out of any favor on my part, but because it was God's will. So continue to thank him every day; praise him with song. Even though you watched me eat and drink, I did not really do so; what you were seeing was a vision. So now get up from the ground and praise God. Behold, I am about to ascend to him who sent me; write down all these things that have happened to you." When Raphael ascended they rose to their feet and could no longer see him. They kept thanking God and singing his praises; and they continued to acknowledge these marvelous deeds which he had done when the angel of God appeared to them. (Tobit 12: 16-22)

Thank God. Praise God. Give thanks every day. Praise God with song.

This is the sacrifice we are asked to bring to God.

Other offerings and sacrifices may be meaningful to us. Other gifts may help us express our thanks and praise. Other means of sacrifice may contribute to the work of God. Other gifts may flow naturally from giving thanks and praise.

But God asks only that we give thanks and offer praise.

In Psalm 50 God speaks,

If I were hungry, I would not tell you,
for the world and all that is in it is mine.
Do I eat the flesh of bulls,
or drink the blood of goats?
Offer to God a sacrifice of thanksgiving,
and pay your vows to the Most High.
Call on me in the day of trouble;
I will deliver you, and you shall glorify me...
Those who bring thanksgiving as their sacrifice honour me;
to those who set a way
I will show the salvation of God.

Surely this is an easy sacrifice. Is it even a sacrifice? If so, only of our pride. For we are instructed to participate in the joy of a loving relationship with our Creator.

To the right is Raphael Ascending by Rembrandt. Please click on the picture and a larger view will open in another browser window.

"I will now tell you the whole truth; I will conceal nothing at all from you. I have already said to you, 'A king's secret it is prudent to keep, but the works of God are to be made known with due honor.' I can now tell you that when you, Tobit, and Sarah prayed, it was I who presented and read the record of your prayer before the Glory of the Lord; and I did the same thing when you used to bury the dead. When you did not hesitate to get up and leave your dinner in order to go and bury the dead, I was sent to put you to the test. At the same time, however, God commissioned me to heal you and your daughter-in-law Sarah. I am Raphael, one of the seven angels who enter and serve before the Glory of the Lord." (Tobit 12: 12-15)

"I was sent to put you to the test." With these words we are reminded of Job. We may also be reminded of a dozen occasions (or more) when we wondered if God was putting us to a test.

I wish Raphael had continued with the theme of the previous verse, "those habitually guilty of sin are their own worst enemy." This is the more common source of my testing.

The God explained by Jesus does not test. The life of Jesus is certainly full of tests. But the testers are Pharisees, priests, rulers, Satan, and the challenges of daily life.

If we perceive - like Job - we are being tested by God, we are apt - like Job - to delay seeking God's help or - like Job - even accuse God of injustice (or worse).

God is our friend and tutor, not our tester. God sends help and healing. In many churches the psalm read today includes:

Out of my distress I called on the Lord;
the Lord answered me and set me in a broad place.
With the Lord on my side I do not fear.
What can mortals do to me?
The Lord is on my side to help me;
I shall look in triumph on those who hate me. (Psalm 118: 5-7)

We will be tested. We should prepare ourselves for the testing. We will suffer. But we will, with God's help, always pass the final.

Above are the Seven Angels from the Beatus of La Seu d'Urgell. Raphael is traditionally known as the angel of health, healing, and happiness. In many icons the archangel is shown carrying the staff of life with which to protect humanity. In the contemporary rendering at left Raphael is shown holding the DNA double helix.

Prayer and fasting are good, but better than either is almsgiving accompanied by righteousness. A little with righteousness is better than abundance with wickedness. It is better to give alms than to store up gold; for almsgiving saves one from death and expiates every sin. Those who regularly give alms shall enjoy a full life; but those habitually guilty of sin are their own worst enemies. (Tobit 12: 8-10)

Giving to the poor, accompanied by righteousness, is the key to a full life. The Greek and Latin is even more exuberant. Not just full, but satiated with life is the sense of these ancient texts.

It is through our connection with others, recognizing our relationship with others that we approach the potential for righteousness.

Terese of Avila wrote, "The journey into God begins in self-knowledge." In my experience self-knowledge is not possible without making ourselves vulnerable to others.

In claiming our shared identity with the most vulnerable - through almsgiving - we are spurred to greater self-knowledge.

To begin to know our self is to begin to know the one in whose image we were created.

Raphael called the two men aside privately and said to them: "Thank God! Give him the praise and the glory. Before all the living, acknowledge the many good things he has done for you, by blessing and extolling his name in song. Before all men, honor and proclaim God's deeds, and do not be slack in praising him. A king's secret it is prudent to keep, but the works of God are to be declared and made known. Praise them with due honor. Do good, and evil will not find its way to you. (Tobit 12: 6-7)

Even before we thank God we must recognize our relationship with God and acknowledge the role of God in our lives.

When Tobit's blindness was healed he immediately proclaimed, "Blessed be God, and praised be his great name, and blessed be all his holy angels. May his holy name be praised throughout all the ages."

Some day soon I will have my cataracts removed. I will thank my physician. I might reflect on the benefits of modern medicine. Perhaps, with Tobit in mind, I may now thank God. Even now, however, I am unlikely to give thanks with the spontaneous passion that Raphael clearly intends.

Certainly I speak of God with others. I am doing so now.

But even Raphael calls Tobit and Tobiah aside privately. Only a very few join me in these studies and meditations. There is something of the sacred that seems very close to a natural secret.

I am in love with God. There is nothing more important. Nothing has more practical influence on my daily life. I acknowledge the great good that God has done me. I give God thanks and praise.

When the wedding celebration came to an end, Tobit called his son Tobiah and said to him, "Son, see to it that you give what is due to the man who made the journey with you; give him a bonus too." Tobiah said: "Father, how much shall I pay him? It would not hurt me at all to give him half of all the wealth he brought back with me. He led me back safe and sound; he cured my wife; he brought the money back with me; and he cured you. How much of a bonus should I give him?" Tobit answered, "It is only fair, son, that he should receive half of all that he brought back." So Tobiah called Raphael and said, "Take as your wages half of all that you have brought back, and go in peace." (Tobit 12: 1-5)

How do we recognize value?

Tobit had promised to pay Raphael "normal wages" for each day of the journey and reimburse any expenses.

Half of the wealth brought back is considerably more.

Tobiah lists what Raphael has contributed, he could have listed more.

Has Raphael earned half? A case could be made that he had earned all.

But more to the point, Tobit and Tobiah are only obligated to pay a small portion.

They choose to go beyond fulfilling an obligation and, instead, recognize value received.

They choose to recognize reality and respond with thankfulness.

Above are all our main characters, left to right, Sarah, Raphael, Tobiah, Tobit, the dog, and Anna by Jan Massys

Rejoicing and praising God, Tobit went out to the gate of Nineveh to meet his daughter-in-law. When the people of Nineveh saw him walking along briskly, with no one leading him by the hand, they were amazed. Before them all Tobit proclaimed how God had mercifully restored sight to his eyes. When Tobit reached Sarah, the wife of his son Tobiah, he greeted her: "Welcome, my daughter! Blessed be your God for bringing you to us, daughter! Blessed are your father and your mother. Blessed is my son Tobiah, and blessed are you, daughter! Welcome to your home with blessing and joy. Come in, daughter!" That day there was joy for all the Jews who lived in Nineveh. Ahiqar and his nephew Nadab also came to rejoice with Tobit. They celebrated Tobiah's wedding feast for seven happy days, and he received many gifts. (Tobit 11: 16-18)

Part of the discipline I employ in these daily meditations is to resist reading ahead. I try to respond to the scripture as it unfolds, not with some preconceived outcome.

I have broken discipline to scan for something Sarah might say before we close this story. There is nothing.

The last we heard from Sarah was a shared "Amen" after Tobiah's wedding night prayer. Before that we heard her prayer for death.

How do we explain Sarah's silence?

Two biblical parallel's come to mind. There is the silence of another Sarah when Abraham leads Issac to sacrifice (Genesis 22) or, perhaps, the silence of nine lepers healed by Jesus (Luke 17).

My wife has suggested a male sexist author, which might be the best answer. I wonder about a lost chapter.

Could Sarah's silence suggest a continued struggle?

Success has its own challenges. Might Sarah be frightened? Are these sudden and miraculous changes simply too much for her?

When I encounter the grace of God I am as likely to look away as to embrace and proclaim it. Exposed to God I can be paralyzed in awe.

Dear God, give me the joy of Tobit.

The reference to Ahiqar and his nephew would have been well-known and evocative to contemporary readers. More is available from Early Jewish Writings.

When Tobit saw his son, he threw his arms around him and wept. He exclaimed, "I can see you, son, the light of my eyes!" Then he said: "Blessed be God, and praised be his great name, and blessed be all his holy angels. May his holy name be praised throughout all the ages, because it was he who scourged me, and it is he who has had mercy on me. Behold, I now see my son Tobiah!" Then Tobit went back in, rejoicing and praising God with full voice. Tobiah told his father that his journey had been a success; that he had brought back the money; and that he had married Raguel's daughter Sarah, who would arrive shortly, for she was approaching the gate of Nineveh. ' (Tobit 11: 13-15)

Prayers have been answered with blessings far beyond expectation. Tobit and Sarah asked for death. Instead they have been given a life abundant.

There has been miraculous healing: a demon exorcised and cataracts pealed away. In each case, what was hidden has been exposed.

Tobit assumes that God had scourged him. The text says that sparrow droppings were to blame. The demon's fascination with Sarah is not explained.

Regardless of what caused the suffering, the story sets out that God is the source of healing. An angel in disguise and a loyal son served God's purpose.

Tobiah tells of his success. A different translation offers that Tobit "reported to his father of the great things that had happened to him."

We tend to think of success as a conclusion. The journey has ended in a success. He is successful... period.

In Latin successus suggests progress along the way, not a conclusion. Tobiah is advancing, not finished. Toward what, we might reasonably ask.

Raphael said to Tobiah before he reached his father: "I am certain that his eyes will be opened. Smear the fish gall on them. This medicine will make the cataracts shrink and peel off from his eyes; then your father will again be able to see the light of day." ...Tobit got up and stumbled out through the courtyard gate. Tobiah went up to him with the fish gall in his hand, and holding him firmly, blew into his eyes. "Courage, father," he said. Next he smeared the medicine on his eyes, and it made them smart. Then, beginning at the corners of Tobit's eyes, Tobiah used both hands to peel off the cataracts. (Tobit 11: 7-8, 10-13)

Despite what Raphael has said, we know that fish gall does not cure cataracts.

But having faith in his friend and hope for his father's healing, Tobiah does as Raphael instructs.

Raphael communicates his confidence. Tobiah urges courage.

Hope and courage do not always win the day. But they can help.

Success is more likely if we can envision an outcome, are motivated to achieve the outcome, and take action.

Our action is even more likely to be successful if our vision is coherent with God's intent.

Above is Tobias Returns Sight to His Father by Rembrandt.

Meanwhile, Anna sat watching the road by which her son was to come. When she saw him coming, she exclaimed to his father, "Tobit, your son is coming, and the man who traveled with him!"...Then Anna ran up to her son, threw her arms around him, and said to him, "Now that I have seen you again, son, I am ready to die!" And she sobbed aloud. (Tobit 11: 5-6, 9)

Anna expects the worst, but keeps watch for the contrary. I too often do the same.

When we are given a tough medical prognosis, when our loved one heads off to war, when the rains fail for a second year... In so many cases we are caught between the worst likelihood and the slim possibility of a repreive. Each of our lives play-out on the edge of tragedy.

Anna wraps together worry and watchfulness. She and we would be better giving up the worry.

In contrast to Anna is Homer's Penelope who spends twenty years waiting for her Odysseus to return. Where Anna is passive and morose, Penelope is constantly cunning and creative.

When the hoped for does appear Anna dramatically embraces her son and declares she is ready to die. Penelope is cautious when her husband returns, fearing an imposter. But when finally persuaded she explains, "We have suffered, both of us. Heaven has denied us the happiness of spending our youth, and of growing old, together; do not then be aggrieved or take it amiss that I did not embrace you thus as soon as I saw you. I have been shuddering all the time through fear that someone might come here and deceive me with a lying story; for there are many very wicked people going about." Then Penelope and Odysseus begin to rebuild their life together.

We can certainly empathize and sympathize with Anna. But we are more likely to admire Penelope's creativity, care, and courage.

In faith we enter into relationship with God. With hope we bring our concerns and desires to God's attention. Whatever life brings we can choose to love and to be loved. Love is always an act of courage.

It is interesting to consider how Anna might have fared if Homer had been her author. The courage of Penelope is especially admirable because Homer also shows us her inner agony. Shortly before Odysseus' return is know, Penelope offers this prayer: "Great Goddess Diana, daughter of Jove, drive an arrow into my heart and slay me; or let some whirlwind snatch me up and bear me through paths of darkness till it drop me into the mouths of over-flowing Oceanus..."

Then they left and began their return journey. When they were near Kaserin, just before Nineveh, Raphael said: "You know how we left your father. Let us hurry on ahead of your wife to prepare the house while the rest of the party are still on the way." So they both went on ahead and Raphael said to Tobiah, "Have the gall in your hand!" And the dog ran along behind them. (Tobit 11: 1-4)

Tobiah is nearing Nineveh. He has retrieved his father's treasure. He has married a beautiful woman. He has received half the estate of his wife's rich father. He has achieved much more than he set out to do.

But Raphael's task is not yet completed.

God is in relationship with Tobit and Sarah. When they pray, God responds. One response is to initiate the friendship of Tobiah and Raphael. This relationship enables every other aspect of the story.

Does the dog play a role?

Addicted to metaphor, I see a possible moral lesson. The dog will follow his master anywhere. Being faithful to his father, Tobiah undertakes the journey. Being faithful to her father, Sarah does not kill herself. Fidelity nurtures success.

When Tobiah left Raguel, he was full of happiness and joy, and he blessed the Lord of heaven and earth, the King of all, for making his journey so successful. Finally he said good-bye to Raguel and his wife Edna, and added, "May I honor you all the days of my life!" (Tobit 10:14)

God inspired Tobit to set out the journey. God sent Raphael to help Tobiah and bring him to Sarah. God's intent for the journey went far beyond what Tobit or Tobiah expected.

Another translation reads, "... praising the Lord of Heaven and Earth, King over all, because he had made his journey a success."

The ambiguous pronoun is appropriate. Without God there would have been no journey. Without God's guidance Tobiah would never have encountered Sarah.

But Tobiah was also involved in the making. He chose to listen. He chose obedience to his father. He chose to follow Rapahel's counsel. Tobiah took action.

Tobiah is not aware of God's very specific involvement in the journey. But Tobiah is mindful of his relationships. This provides God an opening.

In responding thoughtfully and ethically to his father, his friend, to Raguel, and to Sarah, Tobiah allows God to contribute to the journey.

Tobiah probably underestimates the involvement of God. But he gives thanks to God and deals honorably with others. With just this much God can do a great deal.

Above is Tobiah on his journey from a medieval manuscript.

Then Edna said to Tobiah: "My child and beloved kinsman, may the Lord bring you back safely, and may I live long enough to see children of you and of my daughter Sarah before I die. Before the Lord, I entrust my daughter to your care. Never cause her grief at any time in your life. Go in peace, my child. From now on I am your mother, and Sarah is your beloved. May all of us be prosperous all the days of our lives." She kissed them both and sent them away in peace. (Tobit 10:13)

How do we let go? How do we shed what we love? How do we give away what we desire?

Gautama Buddha and St. John of the Cross, along with many others, teach that non-attachment is the way of Truth.

Edna is not detached. She communicates care, warmth, concern, and even acknowledges her desire for grandchildren.

But there is a graceful and gentle giving away or giving over. Both Raguel and Edna exemplify what some Hindus call vijinamaya.

St. John of the Cross says this peace can only be achieved through a total identification with God: "The soul that is attached to anything, however much good there may be in it, will not arrive at the liberty of divine union."

Or as William Blake wrote,

He who binds to himself a joy
Does the winged life destroy;
But he who kisses the joy as it flies
Lives in Eternity's sunrise.

Raguel then promptly handed over to Tobiah Sarah his wife, together with half of all his property: male and female slaves, oxen and sheep, asses and camels, clothing, money, and household goods. Bidding them farewell, he let them go. He embraced Tobiah and said to him: "Good-bye, my son. Have a safe journey. May the Lord of heaven grant prosperity to you and to your wife Sarah. And may I see children of yours before I die!" Then he kissed his daughter Sarah and said to her: "My daughter, honor your father-in-law and your mother-in-law, because from now on they are as much your parents as the ones who brought you into the world. Go in peace, my daughter; let me hear good reports about you as long as I live." Finally he said good-bye to them and sent them away. (Tobit 10: 10-12)

When Tobiah politely insists Raguel readily defers.

He is giving away his only child and half of all his property, yet Raguel does so without further delay or obvious regret.

Raguel does not say, "visit soon." Rather he says "let me hear good reports about you." It was likely, he realized, that he would never see Sarah again.

Adam and Eve, Jesus, Francis of Assisi and many others have shown us the power of handing over, giving away, and freely sharing.

Too often what I have received as a gift I treat as if I have earned.

Now at the end of the fourteen-day wedding celebration which Raguel had sworn to hold for his daughter, Tobiah went to him and said: "Please let me go, for I know that my father and mother do not believe they will ever see me again. So I beg you, father, let me go back to my father. I have already told you how I left him." Raguel said to Tobiah: "Stay, my child, stay with me. I am sending messengers to your father Tobit, and they will give him news of you." But Tobiah insisted, "No, I beg you to let me go back to my father." (Tobit 10:7-9)

There are philosophers who argue time is an illusion. There is much in this story to suggest that, at the very least, our sense of time-passing is different than that of God.

Tobit and Sarah are each in pain. They pray for relief. God responds. But God responds with an elaborate scheme that requires considerable time.

Tobiah is more sensitive to a human sense of time. Tobiah has allowed Raguel to fulfill his oath. Tobiah now feels an urgency to return to his father and mother.

I can readily accept that God is beyond time. Does this complicate God's ability to empathize with our sense of urgency? Perhaps.

Even more likely, it seems to me, is a difference between human and divine priorities. We are often distracted by what we perceive is urgent. God is attentive to what is important.

We seek definition: beginning and end, yes and no, black and white. Why would an infinite God place much value in such limitations?

The evidence suggests God gives greater priority to unfolding relationships, emergent meaning, a continuum of experience unconstrained by time.

Above is the Wedding Feast at Cana by Gerard David.

But she retorted, "Stop it, and do not lie to me! My child has perished!" She would go out and keep watch all day at the road her son had taken, and she ate nothing. At sunset she would go back home to wail and cry the whole night through, getting no sleep at all. (Tobit 10: 7)

Too often I worry as did Anna. I assume the worst. Despite having no clear evidence of the worst, I decide all is lost.

But then I continue to look for evidence to contradict the worst. I keep watch for my own definition of success.

I am torn between my wants and my worries.

It would be healthier and more helpful to acknowledge both wants and worry, but to put both aside to keep a true watch.

What can be discerned? What is beyond discernment? Reinhold Niebuhr prayed, "God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference."

Meanwhile, day by day, Tobit was keeping track of the time Tobiah would need to go and to return. When the number of days was reached and his son did not appear, he said, "I wonder what has happened. Perhaps he has been detained there; or perhaps Gabael is dead, and there is no one to give him the money." And he began to worry. His wife Anna said, "My son has perished and is no longer among the living!" And she began to weep aloud and to wail over her son: "Alas, my child, light of my eyes, that I let you make this journey!" But Tobit kept telling her: "Hush, do not think about it, my love; he is safe! Probably they have to take care of some unexpected business there. The man who is traveling with him is trustworthy, and is one of our own kinsmen. So do not worry over him, my love. He will be here soon." (Tobit 10:1-6)

By the grace of God and their son's stalwart actions Tobit's and Anna's lives are about to be transformed. But this unfolding is far away and beyond what they can know.

Their worry is not unreasonable. To not notice the delay or to blithely assume the best would be a sort of blindness. Recognizing risk is not unfaithful.

Assuming the worst when we cannot know is usually unhelpful and can be unfaithful.

Tobiah's success has been greatly advanced by his humility. He questions, he listens, he considers, and he undertakes what he can as he can.

We cannot be sure of tomorrow. But caring for others is helpful. Tobit's own worry is moderated in seeking to reassure Anna. Creative and courageous choices can be acts of faith.

"What we call the beginning is often the end. And to make and end is to make a beginning," Eliot wrote.

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

Through the unknown, unremembered gate
When the last of earth left to discover
Is that which was the beginning;
At the source of the longest river
The voice of the hidden waterfall
And the children in the apple-tree
Not known, because not looked for
But heard, half-heard, in the stillness
Between two waves of the sea.

Quick now, here, now, always—
A condition of complete simplicity
(Costing not less than everything)
And all shall be well and
All manner of thing shall be well
When the tongues of flame are in-folded
Into the crowned knot of fire
And the fire and the rose are one.

The entire poem Little Gidding by T.S. Eliot is available here. "All shall be well and All manner of thing shall be well" is a quotation from Julian of Norwich.

So Raphael, together with the four servants and two camels, traveled to Rages in Media, where they stayed at Gabael's house. Raphael gave Gabael his bond and told him about Tobit's son Tobiah, and that he had married and was inviting him to the wedding celebration. Gabael promptly checked over the sealed moneybags, and they placed them on the camels. The following morning they got an early start and traveled to the wedding celebration. When they entered Raguel's house, they found Tobiah reclining at table. He sprang up and greeted Gabael, who wept and blessed him, exclaiming: "O noble and good child, son of a noble and good, upright and charitable man, may the Lord grant heavenly blessing to you and to your wife, and to your wife's father and mother. Blessed be God, because I have seen the very image of my cousin Tobit! (Tobit 9:5-6)

The task assigned to Tobiah has been achieved. Tobit's treasure is reclaimed from Gabael.

Tobiah's journey had its origin in his father's desperation. God heard Tobit's prayer for death. The prayer's answer is far beyond Tobit's expectation.

God also heard Sarah's prayer for death. Once again, God's response is beyond anything she could have conceived.

God's response has, however, depended on the courage and commitment of Tobiah. Raphael has inspired. But God's will has required Tobiah to act.

Tobiah is faithful to his father. Otherwise the journey simply unfolds and God's intent is accomplished as Tobiah deals with each encounter.

Above is Tobiah and Raphael by Andrea del Verrocchio.

Then Tobiah called Raphael and said to him: "Brother Azariah, take along with you four servants and two camels and travel to Rages. Go to Gabael's house and give him this bond. Get the money and then bring him along with you to the wedding celebration. You witnessed the oath that Raguel has sworn; I cannot violate his oath." For you know that my father is counting the days. If I should delay my return by a single day, I would cause him intense grief. (Tobit 9: 1-4)

In a modern short-story, film, or television episode this is almost certainly where Tobiah would - overwhelmed by his good fortune - forget the purpose of his journey.

But Tobiah does not forget. Neither is he so obsessed with the journey as to offend Raguel. He recognizes the purpose can be achieved another way.

Tobiah trusts Raphael to claim Tobit's treasure. By extending this trust he can honor his purpose, his father, and his father-in-law (and Raphael).

Largely via the Greek tradition we are accustomed to the hero struggling with his hubris, usually some aspect of personal pride that leads the great man to betray others... and his fundamental identity.

So far Tobiah impresses with his heroic humility. Tobiah depends on his own intelligence, courage, and readiness to act. But he consistently applies these skills to serving those with whom he is in relationship.

He asked his wife to bake many loaves of bread; he himself went out to the herd and picked out two steers and four rams which he ordered to be slaughtered. So the servants began to prepare the feast. He summoned Tobiah and made an oath in his presence, saying: "For fourteen days you shall not stir from here, but shall remain here eating and drinking with me; and you shall bring joy to my daughter's sorrowing spirit. Take, to begin with, half of whatever I own when you go back in good health to your father; the other half will be yours when I and my wife die. Be of good cheer, my son! I am your father, and Edna is your mother; and we belong to you and to your beloved now and forever. So be happy, son!" (Tobit 8:19-21)

To be vulgar, Tobiah has both the babe and the bucks and even more.

But this is supposedly a story of how God is responding to Tobit and Sarah.

So far Tobit knows nothing. His son might be dead along some mountain pass.

Sarah knows a bit more, but it is not surprising that she is still depressed.

We have read that the demon fled to Egypt where the angel bound him. Sarah only knows that her newest husband has survived one night.

We can see God acting through Tobias and Raphael. Tobit is blind. Sarah can only see a narrow field of view, the broader context is hidden from her.

What unexpected and unrecognized joy has God already set in motion for you and me?

Then Raguel praised the God of heaven in these words: "Blessed are you, O God, with every holy and pure blessing! Let all your chosen ones praise you; let them bless you forever! Blessed are you, who have made me glad; what I feared did not happen. Rather you have dealt with us according to your great mercy. Blessed are you, for you were merciful toward two only children. Grant them, Master, mercy and deliverance, and bring their lives to fulfillment with happiness and mercy." Then he told his servants to fill in the grave before dawn. (Tobit 8:15-18)

In another translation Raguel prays, "what I expected did not happen."

Whether we expect blessing or wrath, God usually surprises.

A child is born to a ridiculously elderly couple.

A burning bush gives a middle-aged shepherd a world transforming mission.

The savior of the world is born into obscure poverty.

Even more surprising, the son of God is put to death as a criminal.

One surprise after another.

What surprise does God have in store today for you and me?

Above is a stained glass window showing Tobiah, Sarah, and the dog on their wedding night (from the Victoria and Albert Museum). To the immediate left is a 19th Century illustration of the maid looking in on the married couple. To see a larger version you may click on the graphic.

But Raguel got up and summoned his servants. With him they went out to dig a grave, for he said, "I must do this, because if Tobiah should die, we would be subjected to ridicule and insult." When they had finished digging the grave, Raguel went back into the house and called his wife, saying, "Send one of the maids in to see whether Tobiah is alive or dead, so that if necessary we may bury him without anyone's knowing about it." She sent the maid, who lit a lamp, opened the bedroom door, went in, and found them sound asleep together. The maid went out and told the girl's parents that Tobiah was alive, and that there was nothing wrong. (Tobit 8:9-14)

Our ancient author expects empathy from his readers.

Seven times a husband has died. Seven weddings followed quickly by seven funerals.

Ridicule and insult are the least of it. Suspicion, accusation, and fear would run rampant.

The household's anxiety - Sarah's shame and guilt - are nearly overwhelming.

For Raguel, Edna, and Sarah the wedding night is mostly a threat of renewed pain.

To even go through the motions is an act of courage and considerable faith.

Each failure multiplies the pain of the next. Can we withstand yet another?

When the girl's parents left the bedroom and closed the door behind them, Tobiah arose from bed and said to his wife, "My love, get up. Let us pray and beg our Lord to have mercy on us and to grant us deliverance." She got up, and they started to pray and beg that deliverance might be theirs. He began with these words: "Blessed are you, O God of our fathers; praised be your name forever and ever. Let the heavens and all your creation praise you forever. You made Adam and you gave him his wife Eve to be his help and support; and from these two the human race descended. You said, 'It is not good for the man to be alone; let us make him a partner like himself.' Now, Lord, you know that I take this wife of mine not because of lust, but for a noble purpose. Call down your mercy on me and on her, and allow us to live together to a happy old age." They said together, "Amen, amen," and went to bed for the night. (Tobit 8:4-9)

These are the words I had read at my (our) wedding.

What is the noble purpose of which Tobiah speaks?

We have heard of inheriting an estate and possessing her beauty. There is nothing wrong with either, but neither seem particularly noble.

Perhaps it was to remove the demon. If so, that has been accomplished.

By noble we generally mean disinterested or, at least, without self-interest.

An ancient Latin version of Tobit replaces lust with self-indulgence (luxuriae) and noble with sincerity or truth (veritate).

The intimacy and mutuality of married life does discourage easy self-indulgence or ongoing self-delusion.

When another truly knows us - and we truly know another - our layered, often paradoxical, realities can no longer be hidden.

When they had finished eating and drinking, the girl's parents wanted to retire. They brought the young man out of the dining room and led him into the bedroom. At this point Tobiah, mindful of Raphael's instructions, took the fish's liver and heart from the bag which he had with him, and placed them on the embers for the incense. The demon, repelled by the odor of the fish, fled into Upper Egypt; Raphael pursued him there and bound him hand and foot. Then Raphael returned immediately. (Tobit 8: 1-3)

Most Hollywood scripts - or even Shakespeare - would have extended this element of the story. But here the demon is quickly dispersed.

The translation I am using footnotes this passage and comments, "the fish here is part of the story, and not a recipe for exorcism. It is clear that the author places primary emphasis on the value of prayer to God, on the role of the angel as God's agent, and on the pious disposition of Tobiah."

I will not disagree. But the story also gives emphasis to Tobiah's proactive engagement. Raphael encouraged and instructed. But Tobiah listened, accepted, and then acted accordingly.

Tobiah recognizes risks. He asks questions. Rapahel and Tobit must persuade him. But once persuaded Tobiah is disciplined and focused. He immediately begins the journey. At table with Raguel he is a straightforward and insistent negotiator. In the bedroom he is not distracted and follows instructions.

I often know what to do, but do not do it. Tobiah is prayerful and pious. Raphael is helpful. But Tobiah is also ready and willing to act as necessary.

Above is Tobiah setting the fish liver and gall on the embers by Peter Lastman.

Later Raguel called his wife Edna and said, "My love, prepare the other bedroom and bring the girl there." She went and made the bed in the room, as she was told, and brought the girl there. After she had cried over her, she wiped away the tears and said: "Be brave, my daughter. May the Lord of heaven grant you joy in place of your grief. Courage, my daughter." Then she left. (Tobit 7: 15-17)

The women in the book of Tobit are as grounded as the men can seem driven by fantasy.

When Tobit goes blind, Hannah goes to work.

The maid perceives that Sarah's abusive behavior is connected with the death of her husbands.

Sarah's mother speaks of hope and joy but in the breach advises courage.

The women's insights are not more accurate than the men. Tobit's motivation is not as self-interested as Hannah suspects. Sarah has not murdered her husbands. The prospect of joy is more promising than Edna anticipates.

The challenge for both optimists and pessimists is to step beyond the self enough to see and hear clearly.

Low expectations are no more innately true than high expectations.

The crucial issue is not what I want or I expect, but what God intends and where God's will would bring me.

Then Raguel called his daughter Sarah, and she came to him. He took her by the hand and gave her to Tobiah with the words: "Take her according to the law. According to the decree written in the Book of Moses she is your wife. Take her and bring her back safely to your father. And may the God of heaven grant both of you peace and prosperity." He then called her mother and told her to bring a scroll, so that he might draw up a marriage contract stating that he gave Sarah to Tobiah as his wife according to the decree of the Mosaic law. Her mother brought the scroll, and he drew up the contract, to which they affixed their seals. Afterward they began to eat and drink. (Tobit 7:12-14)

What is Tobiah's intention in this marriage to Sarah?

Raphael encouraged the betrothal with a rich mix of motivations: "Since you are Sarah's closest relative, you before all other men have the right to marry her. Also, her father's estate is rightfully yours to inherit. Now the girl is sensible, courageous, and very beautiful; and her father loves her dearly."

Whatever the motivation or intention we are told, "he fell deeply in love with her, and his heart became set on her."

St. John of the Cross offers that, "as soon as the will finds pleasure in that which it hears, sees and does it soars upward to rejoice in God - to which end its pleasure furnishes and provides strength - this is very good."

Raguel commits the marriage to God. Tobiah's love is consecrated as covenant.

But St. John also warns, "Great caution must be observed herein... although the intention that they have is toward God, the effect which they produce is that of recreation of the sense, wherein they find weakness and imperfection rather that revival of the will and surrender of themselves to God."

It is easy to confuse self-indulgence with self-fulfillment.

It is also true that - at least in this story - an Archangel uses physical desire, the prospect of wealth, and the exercise of personal privilege to persuade Tobiah to do God's will. Are even these potential paths to soar upward to God? How can we be sure of our intention?

Afterward, Raguel slaughtered a ram from the flock and gave them a cordial reception. When they had bathed and reclined to eat, Tobiah said to Raphael, "Brother Azariah, ask Raguel to let me marry my kinswoman Sarah." Raguel overheard the words; so he said to the boy: "Eat and drink and be merry tonight, for no man is more entitled to marry my daughter Sarah than you, brother. Besides, not even I have the right to give her to anyone but you, because you are my closest relative. But I will explain the situation to you very frankly. I have given her in marriage to seven men, all of whom were kinsmen of ours, and all died on the very night they approached her. But now, son, eat and drink. I am sure the Lord will look after you both." Tobiah answered, "I will eat or drink nothing until you set aside what belongs to me." Raguel said to him: "I will do it. She is yours according to the decree of the Book of Moses. Your marriage to her has been decided in heaven! Take your kinswoman; from now on you are her love, and she is your beloved. She is yours today and ever after. And tonight, son, may the Lord of heaven prosper you both. May he grant you mercy and peace." (Tobit 7:9-11)

Raguel's comment reminds us of two similar passages in scripture. In Isaiah 22: 13 the proud and sinful say to themselves, "Let us eat and drink for tomorrow we die."

In Ecclesiastes 8:15 the preacher offers, "So I commend enjoyment, for there is nothing better for people under the sun than to eat, and drink, and enjoy themselves, for this will go with them in their toil through the days of life that God gives them under the sun."

Religious people can be troubled by pleasure, especially sensual pleasure. Fine food, intoxicating drink, ecstastic sexuality have seemed to some - well before the Puritans - a self-centered extravagance that separates from God.

Isaiah condemns the fatalism of those he quotes. The preacher suggests that we enjoy what we have with thankfulness.

It is often not what we do, but how and why we do it that determines whether the act is sinful or sacred. Are we motivated by love, are we thankful, are we kind? God is gracious and generous. There is much to celebrate. But celebration is often less a matter of what we do than the attitude and intention we bring to the doing.

Above is Tobias, Raguel, and Sarah by an unknown artist.

Raguel sprang up and kissed him, shedding tears of joy. But when he heard that Tobit had lost his eyesight, he was grieved and wept aloud. He said to Tobiah: "My child, God bless you! You are the son of a noble and good father. But what a terrible misfortune that such a righteous and charitable man should be afflicted with blindness!" He continued to weep in the arms of his kinsman Tobiah. His wife Edna also wept for Tobit; and even their daughter Sarah began to weep. (Tobit 7:6-8)

Empathy is crucial to being in relationship. Our ability to share the perspective and feeling of the other, and their ability to do the same, is the core of any meaningful relationship.

In this way we recognize our common identity. In this way we honor one another. With empathy as our guide we can help one another.

Distance is sometimes a help to empathy. Tobit's wife has, perhaps, shared too much of Tobit's reality to readily empathize.

Raguel bursts into tears. Separated by years and miles, he immediately assumes the mind of Tobit. For at least a moment, he experiences the pain that Tobit has experienced.

Empathy does not require sympathy. But empathy is the most initimate way of knowing another. In a moment we can lose ourselves to another.

When they entered Ecbatana, Tobiah said, "Brother Azariah, lead me straight to our kinsman Raguel." So he brought him to the house of Raguel, whom they found seated by his courtyard gate. They greeted him first. He said to them, "Greetings to you too, brothers! Good health to you, and welcome!" When he brought them into his home, he said to his wife Edna, "This young man looks just like my kinsman Tobit!" So Edna asked them, "Who are you, brothers?" They answered, "We are of the exiles from Naphtali at Nineveh." She said, "Do you know our kinsman Tobit?" They answered, "Indeed we do!" She asked, "Is he well?" They answered, "Yes, he is alive and well." Then Tobiah exclaimed, "He is my father!" (Tobit 7:1-5)

Edna asks, "Who are you?"

I am a Northern European who lives in America. I am the son of Fred and Ruth.

Ancestry, place, and parentage, do these answer the question?

They are significant influences. Beginning with our parents, our relationships may most accurately define our identity.

Who do you love? Who loves you? What is your love story?

Answer these questions as child, spouse, parent, friend, neighbor, and colleague. Then Edna's question might be well-answered.

Raphael said to him: "Do you not remember your father's orders? He commanded you to marry a woman from your own family. So now listen to me, brother; do not give another thought to this demon, but marry Sarah. I know that tonight you shall have her for your wife! When you go into the bridal chamber, take the fish's liver and heart, and place them on the embers for the incense. As soon as the demon smells the odor they give off, he will flee and never again show himself near her. Then when you are about to have intercourse with her, both of you first rise up to pray. Beg the Lord of heaven to show you mercy and grant you deliverance. But do not be afraid, for she was set apart for you before the world existed. You will save her, and she will go with you. And I suppose that you will have children by her, who will take the place of brothers for you. So do not worry." When Tobiah heard Raphael say that she was his kinswoman, of his own family's lineage, he fell deeply in love with her, and his heart became set on her. (Tobit 6: 17-18)

Rapahel is not as persuasive with me. Without even seeing Sarah, I would not have placed any confidence in the protective odor of a fish's liver and heart.

But Tobiah is ready to believe, ready to follow his father's order, ready to marry, ready for sex, ready for children, ready to take the risk.

Do not worry, we hear again. Take the risk. Accept the joys that God intends for you. Listen to the promises with faith, hope, and love.

Above is Raphael persuading Tobiah by Jean-Charles Cazin.

Tobiah objected, however: "Brother Azariah, I have heard that this woman has already been married seven times, and that her husbands died in their bridal chambers. On the very night they approached her, they dropped dead. And I have heard it said that it was a demon who killed them. So now I too am afraid of this demon. Because he loves her, he does not harm her; but he does slay any man who wishes to come close to her. I am my father's only child. If I should die, I would bring my father and mother down to their grave in sorrow over me. And they have no other son to bury them!" (Tobit 6:14-15)

When another has often failed it is not unreasonable to conclude that she or he is the common cause. We are inclined to avoid from self-protection.

We are a bit more generous with ourselves, but even here constant failure will incite fear and more. We wonder and worry about the cause.

What are your demons? What are mine? Does a demon love us? Do we love a demon? If so avoidance is not the solution. But how do we find a solution?

When they had entered Media and were getting close to Ecbatana, Raphael said to the boy, "Brother Tobiah!" He answered, "Yes, what is it?" Raphael continued: "Tonight we must stay with Raguel, who is a relative of yours. He has a daughter named Sarah, but no other child. Since you are Sarah's closest relative, you before all other men have the right to marry her. Also, her father's estate is rightfully yours to inherit. Now the girl is sensible, courageous, and very beautiful; and her father loves her dearly." (Tobit 6:10-12)

Tobiah, it seems, is as much the agent of God's will as Raphael. Tobiah can make the journey, catch the fish, banish the demon, marry Sarah, and return with a cure for cataracts and even more wealth than Tobit anticipated.

It makes me wonder if Tobiah had a prayer? Is it only coincidence - perhaps convenience - by which he will serve as the agent of so much good?

Tobiah began the journey in obedience to his father, in his own self-interest, and perhaps with a sense of adventure. Raphael is now inviting Tobiah to an entirely new purpose with consequences Tobiah cannot fully anticipate.

Afterward they traveled on together till they were near Media. The boy asked the angel this question: "Brother Azariah, what medicinal value is there in the fish's heart, liver, and gall?" He answered: "As regards the fish's heart and liver, if you burn them so that the smoke surrounds a man or a woman who is afflicted by a demon or evil spirit, the affliction will leave him completely, and no demons will ever return to him again. And as for the gall, if you rub it on the eyes of a man who has cataracts, blowing into his eyes right on the cataracts, his sight will be restored." (Tobit 6: 7-9)

Why did Raphael not bring the fish gall with him when he first arrived in Nineveh?

If God intends to cure Tobit's cataracts, why the delay and drama? Tobit is in anguish. What is the value in causing him to wait?

Tobit and Sarah prayed for death, sooner not later. Eventually they will receive what they have requested, but later not sooner.

The Author has a tale to weave, a purpose to achieve, and this is only the sixth of fourteen chapters.

Where are you in your story?

Above is Tobiah, Raphael, and the dog by Pieter Lastman. This is one of the few works of art that shows Tobiah as a middle aged man.

The angel then told him: "Cut the fish open and take out its gall, heart, and liver, and keep them with you; but throw away the entrails. Its gall, heart, and liver make useful medicines." After the lad had cut the fish open, he put aside the gall, heart, and liver. Then he broiled and ate part of the fish; the rest he salted and kept for the journey. (Tobit 6:5-6)

It was Tobiah who caught the fish. It is Tobiah who cuts and cleans the fish. Tobiah broils and salts the fish.

Did the angel bring him to this river bank to catch this specific fish? The text is not clear. The angel does encourage and instruct. But the work is left to Tobiah.

My own sense - or perhaps preference - is that as we make the journey there are many opportunities to find what we need.

But recognizing what we need and having the skill to claim it benefits from the help, insight, and inspiration of others.

Tobiah does not know Azariah is an angel. I wonder if every angel is self-aware of being such?

Now when the boy went down to wash his feet in the river, a large fish suddenly leaped out of the water and tried to swallow his foot. He shouted in alarm. But the angel said to him, "Take hold of the fish and don't let it get away!" The boy seized the fish and hauled it up on the shore. (Tobit 6: 3-4)

This is, at least in part, a story of how God responds to prayer. Grief and insults have led both Tobit and Sarah to seek death. God has heard them. God is taking action.

This is how a prince of heaven, the Archangel Raphael, and Tobit's son happen to take a journey. Tobit and his son believe the journey's purpose is to retrieve money. God has another purpose.

Sarah does not - yet - have any evidence that God is taking action.

On the first evening of their journey Tobiah's purpose is to wash his feet. God brings another - surprising and slightly weird - purpose to Tobiah's actions.

When we consider a starry sky, a roiling sea, or even a nearby meadow is it a surprise when the Creator weaves a beautifully complicated design? The evidence suggests that God delights in elaborate, if still subtle, solutions.

Then she stopped weeping. When the boy left home, accompanied by the angel, the dog followed Tobiah out of the house and went with them. The travelers walked till nightfall, and made camp beside the Tigris River. (Tobit 6: 1-2)

This may be the only positive reference to dogs in scripture. Given the urban setting, it is clear that the dog is a pet. It is an evocative image: a boy, his dog, and an angel off on adventure.

The ruins of ancient Nineveh are outside modern Mosul, Iraq. The geography of scripture can be obscure, but Tobiah, Raphael, and the dog probably travel southeast toward modern Arbil, skirting south of the mountains of Kurdistan.

The reference to the Tigris is almost certainly the Great Zab a major tributary of the Tigris roughly 20 miles from Nineveh.

After crossing the Zab they would have continued to Kirkuk and Sulymaniyah and then into modern Iran. Ecbatana is modern Hamadan. Ancient Rages was very near modern Tehran. The place names are more familiar today than just a few years ago.

It is not a straight, simple, or easy way... then or today. But that is usually the case with life's journey.

Above is a modern map showing Mosul to Arbil. The main southeastern route is the probable path of our heroes. The map is courtesy of the University of Texas.

Tobit reassured her: "Have no such thought. Our son will leave in good health and come back to us in good health. Your own eyes will see the day when he returns to you safe and sound. So, no such thought; do not worry about them, my love. For a good angel will go with him, his journey will be successful, and he will return unharmed." (Tobit 5: 21-22)

We know the good angel is standing there. Tobit does not know this.

We know that God has heard Tobit's prayer and is already acting to heal his blindness and despair. Tobit only asked for death.

What Tobit tells his wife is true. But he cannot know it.

Tobit speaks with confidence regarding God's intention. But God's intention goes far beyond his comprehension.

As Tobit's own life demonstrates, risk is real. Ultimately we can be sure of God's love. All else is beyond certainty.

But his mother began to weep. She said to Tobit: "Why have you decided to send my child away? Is he not the staff to which we cling, ever there with us in all that we do? I hope more money is not your chief concern! Rather let it be a ransom for our son! What the Lord has given us to live on is certainly enough for us." (Tobit 5: 18-19)

If I were the neighbor hearing and looking on, I would agree with the wife and mother. Home, food, one another... this is enough.

Tobit is more ambitious. He is willing to risk more to have more. What more is he seeking?

Before the exile he risked social and political exclusion in continuing to worship at the Jerusalem temple. Why did he do so?

After exile to Nineveh Tobit risked much by caring for those who had died. As a result for awhile he lost everything except wife and child.

Then Tobit is blinded. He is embittered. He abuses his wife. She questions his integrity. In despair he prays to be allowed to die.

God responds to Tobit and to another Tobit does not know through an old memory, sending an archangel in disguise, and offering Tobiah an adventure.

Tobit may be a man of mixed motives fully capable of self-serving silliness. But he is also a man of faith who engages and actively responds to God.

Tobit said, "God bless you, brother." Then he called his son and said to him: "My son, prepare whatever you need for the journey, and set out with your kinsman. May God in heaven protect you on the way and bring you back to me safe and sound; and may his angel accompany you for safety, my son." Before setting out on his journey, Tobiah kissed his father and mother. Tobit said to him, "Have a safe journey." (Tobit 5: 17)

Another translation offers, "may his angel accompany you both..."

This scene has been experienced by most of us. Summer camp, college, marriage, military service... whatever the cause, the time has come for the child to leave home. Typically the child is enthusiastic, the parents less so.

The enthusiasm and the anxiety are each rooted in a sense of autonomy.

The author of Tobit suggests God is always with us, usually in ways we cannot recognize. An archangel has been specifically assigned to the task well before Tobit - rather perfunctorily - prays for angelic care.

Which is more poignant, our sense of autonomy or our blindness to God's presence?

Above is Tobias Saying Goodbye to his Father by William-Adolpe Bouguereau.

Then he added, "I will pay you a drachma a day as wages, as well as expenses for yourself and my son. So go with my son, and I will something to your wages." Raphael answered, "I will go with him; so do not fear. We shall leave in good health and return to you in good health, because the way is safe." So Tobit said to him, "Blessings be upon you, brother." (Tobit 5: 15-17)

When Gabriel appeared to Mary he announced, "Do not be afraid."(Luke 1:30) When an unnamed angel appeared to Joseph (Matthew 1:20) he encouraged, "Do not be afraid." When one angel leading a whole host of angels appeared to shepherds outside Bethlehem, his first words were, "Do not be afraid." (Luke 2:10)

Many fear death. I am not yet well-acquainted with death. Perhaps foolishly I am more curious, even welcoming, than fearful. I have a history of depression. As I grow older the depression is likely to worsen. I am not yet fearful, but it is a source of concern.

I fear failure and public humiliation. Like Tobit and Tobiah I am on a journey. Explicitly it is a journey mostly about money, productivity, security, and success (or the lack of each). Implicitly it is a journey of faith. I am self-aware of the implicit issues of love and sacrifice. But despite (or because of?) this awareness my fear of failure seems even greater than Tobit's.

Tobit asked, "Brother, tell me, please, what family and tribe are you from?" Raphael said: "Why? Do you need a tribe and a family? Or are you looking for a hired man to travel with your son?" Tobit replied, "I wish to know truthfully whose son you are, brother, and what your name is." Raphael answered, "I am Azariah, son of Hananiah the elder, one of your own kinsmen." Tobit exclaimed: "Welcome! God save you, brother! Do not be provoked with me, brother, for wanting to learn the truth about your family. So it turns out that you are a kinsman, and from a noble and good line! I knew Hananiah and Nathaniah, the two sons of Shemaiah the elder; with me they used to make the pilgrimage to Jerusalem, where we would worship together. No, they did not stray from the right path; your kinsmen are good men. You are certainly of good lineage, and welcome!" (Tobit 5: 11-14)

We want to know more than we need to know.

The "young man's" answer is sharp. He accuses Tobit of wanting more than he needs.

My wife and I were concerned about our son taking a job that might distract from his studies. He explained, without irony, that the job would give him money "for things I don't need." May he always be so self-aware.

The angel's response misleads, but it is not a lie. Azariah means God Helps. Hananiah means God is merciful. Nathaniah, God gives. Shemaiah, God hears.

This is all we need to know: God helps, God gives, God hears, and God is merciful.