Tobit 12:12
11 "I will now declare the whole truth to you and will conceal nothing from you. Already I have declared it to you when I said, "It is good to conceal the secret of a king, but to reveal with due honor the works of God.' 12 So now when you and Sarah prayed, it was I who brought and read the record of your prayer before the glory of the Lord, and likewise whenever you would bury the dead. 13 And that time when you did not hesitate to get up and leave your dinner to go and bury the dead, 14 I was sent to you to test you. And at the same time God sent me to heal you and Sarah your daughter-in-law. 15 I am Raphael, one of the seven angels who stand ready and enter before the glory of the Lord." 16 The two of them were shaken; they fell face down, for they were afraid. 17 But he said to them, "Do not be afraid; peace be with you. Bless God forevermore.
Cyprian Treatises 4:33
33 Those prayers quickly ascend to God which the merits of our labours urge upon God. Thus also Raphael the angel was a witness to the constant prayer and the constant good works of Tobias, saying, It is honourable to reveal and confess the works of God. For when you prayed, and Sarah, I did bring the remembrance of your prayers before the holiness of God. And when you buried the dead in simplicity, and because you did not delay to rise up and to leave your dinner, but went out and covered the dead, I was sent to prove you; and again God has sent me to heal you, and Sarah your daughter-in-law. For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God. By Isaiah also the Lord reminds us, and teaches similar things, saying, Loosen every knot of iniquity, release the oppressions of contracts which have no power, let the troubled go into peace, and break every unjust engagement. Break your bread to the hungry, and bring the poor that are without shelter into your house. When you see the naked, clothe him; and despise not those of the same family and race as yourself. Then shall your light break forth in season, and your raiment shall spring forth speedily; and righteousness shall go before you, and the glory of God shall surround you. Then shall you call, and God shall hear you; and while you shall yet speak, He shall say, Here I am. He promises that He will be at hand, and says that He will hear and protect those who, loosening the knots of unrighteousness from their heart, and giving alms among the members of God's household according to His commands, even in hearing what God commands to be done, do themselves also deserve to be heard by God. The blessed Apostle Paul, when aided in the necessity of affliction by his brethren, said that good works which are performed are sacrifices to God. I am full, says he. having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God. For when one has pity on the poor, he lends to God; and he who gives to the least gives to God — sacrifices spiritually to God an odour of a sweet smell.
Notes and References
"... Cyprian of Carthage’s (bishop of Carthage 248/49–258 CE) use of Tobit is even broader; Gamberoni speaks of more than a dozen quotations in Cyprian’s oeuvre. Cyprian uses the book, alongside other scriptural passages as a scriptural fundus of arguments regarding the “benefits of good works and mercy.” Cyprian thus treats Tobit clearly as scripture. He even introduces it as scriptura divina in his treatise on the Lord’s prayer. Tobit, however, is not just a source for general aspects of Christian piety: Tobit 4:11 and its claim for mercy becomes an important argument in the discussion regarding the treatment of the so-called lapsi, that is Christians who negated their belief during the persecution under Emperor Decius (249–251 ce). Cyprian is also the first author who is interested in the figure of Tobit as an example of the righteous sufferer and patience. De Mortalitate (Mort. 10) and De Bono Patientiae (Ptient. 18) put Tobit, his justice and mercy, his suffering, and his final fate alongside the figure of Job. Even if he does not make extensive use of Tobit, Origen describes the book of Tobit (alongside Esther, Judith, and the Wisdom of Solomon) as being an appropriate text for beginners (Homily in Numbers 27:1) and understands it as part of the canon (Or. 14,4: ἐνδιάθηκος) while his Jewish partners in discussion do not acknowledge it. He uses the book, for example, in his discussion of proper prayer and for his teaching about angels. The later aspect plays also an important role in the apocryphal Testament of Solomon (fourth century), according to which Solomon castigates the demon Asmodaeus in a way which is heavily influenced by the book of Tobit ..."
Nicklas, Tobias "The Apocrypha in the History of Early Christianity" in Oegema, Gerbern S. (ed.) The Oxford Handbook of the Apocrypha (pp. 52-73) Oxford University Press, 2021