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.