“When. Greek and Hebrew and the old Vulgate, (Calmet) “That very day Tobit remembered the money which he had deposited with Gabael….and said within himself, I begged for death; why do I not call Tobias, my son, that I may declare it to him before I die? And calling him, he said: Son, if I die, bury me, and despise not thy mother.” (Haydock) — He gives him fourteen instructions, in imitation of Moses and David, 3 Kings ii. (Worthington)”

“"Light has arisen for the just person." What light is there for a just man or woman? A certain light that does not rise for the unjust, different from the light that dawns on good and bad alike. Another light rises on a righteous person, that light of which the unrighteous will confess at the end that it never dawned for them: "No doubt of it, we strayed from the path of truth. On us the light of righteousness did not shine, nor did the sun rise for us." Reveling in the common light, they lay in darkness of heart. What did it profit to them to see daylight with their eyes, if their minds could not see the light beyond? Tobit was blind, yet he taught his son the way of God. You know this is true, because Tobit advised his son, "Give alms, my son, for almsdeeds save you from departing into darkness," yet the speaker was in darkness himself. Do you see from this that it is a different light that rises for a just person and good cheer for those of straightforward heart?”

“Sin, provided faith, &c., be not wanting. (Menochius) — When the Scripture seems to attribute salvation to one virtue, to faith, repentance, &c., it always presupposes that the heart is free from all mortal guilt. (Haydock) — Alms deeds may procure a fresh supply of graces. (Menochius) — Darkness, or hell, which is thus represented, Matthew viii. 12., and xxii. 13., and Ephesians vi. 12.”

“Crime, or any commerce with another. (Haydock) — Greek and Hebrew add, conformable to the law, (Exodus xxxiv. 16.) “And take not a strange woman, who may not be of thy father’s tribe, as we are the sons of the prophets, Noe, &c. ….All these married from among their brethren, and were blessed in their children, and their seed shall inherit the land.” (Haydock)”

“"You loved malice above kindness." Do you want proof that an evil person can see both, malice and kindness, yet chooses malice and turns away from kindness? Here it is. Why do such people complain when suffering unjustly? Why do they, in that situation, exaggerate the injustice as much as possible while commending kindness and denounce the offender who in treating them so badly has put malice above kindness? Let such people be their own criterion; let them judge their own behavior by their experience. If they will only obey Scripture's injunction, "You shall love your neighbor as yourself," and "Whatever good you want people to do for you, do the same yourselves for them," they will have within themselves evidence that they must not treat others as they would not wish to be treated themselves.”

“Another. Behold the grand maxim of fraternal charity, Matthew viii. 12. Alex. Severus was so much pleased with it, that he had it often repeated by a herald, and inscribed on public edifices. What thou wouldst not have done to thee, do not thou to another. (Lamprid.) — Greek and Hebrew add a caution against drunkenness and drunken companions. Fagius has another against revenge; and the old Vulgate, “give not way to wickedness.””

“It is obvious that a banquet does not benefit the dead, and that it is a custom of the pagans, and that it does not flow from the channel of justice derived from our ancestors the patriarchs; we read about their funerals being celebrated; we do not read of funeral sacrifices being offered for them. This can also be observed in the customs of the Jews, for while they have not inherited from their ancestors the fruit of virtue, still they have retained the ancient customs in a number of their celebrations and ceremonies. And as for the objection some people bring forth from the Scriptures: "Break your bread and pour out your wine on the tombs of the just but do not hand it over to the unjust," this is not the occasion, indeed, to expatiate on it; but still I will say that the faithful can understand what is being said. It is well known, after all, to the faithful how the faithful do these things out of a religious respect for their dear departed; and that such rites are not to be granted to the unjust, that is, to unbelievers, because "the just person lives by faith."”

“Burial, or sepulchre. See Baruch vi. 26.; Ecclesiasticus vii. 37., and xxx. 18. The Jews followed this custom, which was common to the pagans, but from very different motives. The latter supposed that the souls fed on such meats. The Jews, and afterwards Christians, did it to feed the indigent, that they might pray for the deceased. These feasts were sometimes abused, and on that account forbidden by St. Ambrose, to whose authority St. Monica submitted. (St. Augustine, Conf. vi. 3.) See Constitutions Apostolic viii. 24. (Calmet) — Just man, who may be supposed to have died in God’s peace. (Haydock) — It is of no service to pray and give alms for the damned. — Wicked, so as to encourage their evil conduct. (Menochius) — Works of mercy extend to the dead. (Worthington)”

“Abide. Greek, “prosper,” (Menochius) or “be directed. For every nation has not counsel: but this same Lord bestows all good things. And whensoever he will, he humbles, as he pleases. And now, my son, remember my commands, and let them not be effaced from thy heart. Now, also, I make known unto thee the ten talents of silver, which I deposited with Gabael,” &c. (Haydock)”