Tobit 12:8


7 It is good to conceal the secret of a king, but to acknowledge and reveal the works of God, and with fitting honor to acknowledge him. Do good and evil will not overtake you. 8 Prayer with fasting is good, but better than both is almsgiving with righteousness. A little with righteousness is better than wealth with wrongdoing. It is better to give alms than to lay up gold. 9 For almsgiving saves from death and purges away every sin. Those who give alms will enjoy a full life, 10 but those who commit sin and do wrong are their own worst enemies.

Clement of Alexandria Stromata 6.12


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.

 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 ..."

Docherty, Susan "The Reception of Tobit in the New Testament and Early Christian Literature, with Special Reference to Luke-Acts" in Menken, M.J.J. (ed.) The Scriptures of Israel in Jewish and Christian Tradition: Essays in Honour of Maarten J.J. Menken (pp. 81-94) Brill, 2013

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