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Tobit teaches the importance of giving to the poor, prayer, and fasting, describing them as forms of righteousness. The Christian theologian Clement of Alexandria quotes this as authoritative scripture, emphasizing fasting and charity in Christian life.
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2500 BCE
1000+ CE
Tobit 12:8
Deuterocanon
7 It is good to keep close the secret of a king, but to confess and reveal the works of God. And confess them with honour. Do the good, and evil shall not find you. 8 Better is prayer with truth, and alms with righteousness than riches with unrighteousness; it is better to give alms than to lay up gold: 9 almsgiving does deliver from death, and it purges away all sin. They that do alms shall be fed with life; 10 they that commit sin and unrighteousness are enemies to their own life.
Date: 225–175 BCE (based on scholarly estimates)
Early Christian
Now that which has future He already said beforehand was good, the phrase concealing the truth by hyperbaton. Therefore the Gnostic prays in thought during every hour, being by love allied to God. And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, "Fasting with prayer is a good thing." Now fastings signify abstinence from all evils whatsoever, both in action and in word, and in thought itself.
Date: 195 CE (based on scholarly estimates)
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Notes and References
"... There has been some scholarly interest, often driven by a confessional agenda, in seeking to determine whether or not the Apocrypha were regarded as scriptural by the early church fathers, but little attention has been paid to the question of what texts or themes from individual deutero-canonical books are employed most frequently in patristic writings. Allusions to these works in early Christian literature are rare, but there is little doubt that Tobit was known and regarded as scriptural by at least some of the church fathers, as it is referred to as such by, amongst others, Clement of Alexandria, Origen and Cyprian (Clement, Stromata; Origen, Epistula ad Africanum; Cyprian, Testimonia) ... A rather more significant point of contact between Tobit and the writings of the apostolic fathers can be discerned, however, in statements about the practice of almsgiving as something which atones for sin and brings about reward after death (see Tobit 4:10; 12:8-9; 14:11). The clearest expression of this view is to be found in the anonymous mid-second century work 2 Clement ..."
Susan Docherty, “The Reception of Tobit in the New Testament and Early Christian Literature, with Special Reference to Luke-Acts,” in The Scriptures of Israel in Jewish and Christian Tradition: Essays in Honour of Maarten J. J. Menken, ed. Bart Koet, Steven Moyise, and Joseph Verheyden, NovTSup 148 (Leiden: Brill, 2013), 81–94.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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