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1 Then Tobit called his son Tobias, and said unto him, My son, see that the man have his wages, which went with thee, and thou must give him more. 2 And Tobias said unto him, O father, it is no harm to me to give him half of those things which I have brought: 3 For he hath brought me again to thee in safety, and made whole my wife, and brought me the money, and likewise healed thee. 4 Then the old man said, It is due unto him. 5 So he called the angel, and he said unto him, Take half of all that ye have brought and go away in safety. 6 Then he took them both apart, and said unto them, Bless God, praise him, and magnify him, and praise him for the things which he hath done unto you in the sight of all that live. It is good to praise God, and exalt his name, and honourably to shew forth the works of God; therefore be not slack to praise him. 7 It is good to keep close the secret of a king, but it is honourable to reveal the works of God. Do that which is good, and no evil shall touch you. 8 Prayer is good with fasting and alms and righteousness. A little with righteousness is better than much with unrighteousness. It is better to give alms than to lay up gold: 9 For alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life: 10 But they that sin are enemies to their own life. 11 Surely I will keep close nothing from you. For I said, It was good to keep close the secret of a king, but that it was honourable to reveal the works of God. 12 Now therefore, when thou didst pray, and Sara thy daughter in law, I did bring the remembrance of your prayers before the Holy One: and when thou didst bury the dead, I was with thee likewise. 13 And when thou didst not delay to rise up, and leave thy dinner, to go and cover the dead, thy good deed was not hid from me: but I was with thee. 14 And now God hath sent me to heal thee and Sara thy daughter in law. 15 I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One. 16 Then they were both troubled, and fell upon their faces: for they feared. 17 But he said unto them, Fear not, for it shall go well with you; praise God therefore. 18 For not of any favour of mine, but by the will of our God I came; wherefore praise him for ever. 19 All these days I did appear unto you; but I did neither eat nor drink, but ye did see a vision. 20 Now therefore give God thanks: for I go up to him that sent me; but write all things which are done in a book. 21 And when they arose, they saw him no more. 22 Then they confessed the great and wonderful works of God, and how the angel of the Lord had appeared unto them.
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[AD 367] Hilary of Poitiers on Tobit 12:7
“I have hidden your words in my heart, so as not to sin against you.” Recall that something similar is often read, where it says, “It is good to hide the mystery of the king.” Recall that Paul also hid some divine words from the Corinthians, who were still young in the faith, saying, “I have given you milk to drink, not solid food. In fact, you were not yet ready, and neither are you now.” We also read in the Gospel of the treasure found in a fertile, fruitful field and that was hidden in the field once it was purchased. We know also that pearls should not be thrown before swine, and what is sacred should not be given to dogs. We thus understand that some things are enclosed in the secret of our hearts. If they were to be divulged, it would imply the guilt of an unpardonable sin. HOMILIES ON THE PSALMS 118.

Source: BETH.6
[AD 410] Gaudentius of Brescia on Tobit 12:8-9
It is written that fasting with almsgiving is a good thing. It was necessary to do both, to mitigate the Lord’s indignation. Perhaps you cannot fast, and you cannot because you do not want to—at least give food to someone who is hungry. You who cannot stand to fast for three hours past the usual hour can certainly understand what someone would suffer who unwillingly goes hungry because of his poverty. Your cruelty forces him to fast, you who, fattened by sumptuous banquets, do not think to relieve the poor person’s hunger with even a little food. You point to the possibility of famine, you pretend to be in need, you complain of unfavorable circumstances. You beg more shamefully than that poor person—indeed, you behave toward God like an ingrate with your false complaining. But what if there was a famine? Would you perhaps be the only one to feel it, and not that poor person? How is it that every day you lay out new silver, beautify your houses with marble, buy silk garments, trade necklaces adorned with gold and gems? It is shameful to mention and painful even to think of the number of peasants who, living on the lands of people who live in the luxury we have described, have died of hunger or been supported by the alms of the church.

Source: SERMONS 13:21-23
[AD 410] Gaudentius of Brescia on Tobit 12:8-9
Perhaps some rich person might object, “Therefore it must have been with malice that God gave us wealth, if because of it the rich are tormented.” Such people, in fact, advance the wrong-headed idea that God wants to see human beings make mistakes and therefore provides not only the mode of sin but also the reason for it. Not out of malice but out of providence has God made you rich. He intended that through your works of mercy you would again find medicine to treat the wounds of your sins. “Certainly alms freely given preserve one from death and purify from every sin.” The rich man was not tormented because he was rich but because Lazarus suffered hunger while he banqueted. Although holy Abraham had been a rich man, he was a servant of the poor and indigent. Also, holy Job possessed the kingdom of Arabia, but, as it is written, no one was deprived, no poor person left his house empty-handed. And then, when he came to find himself in pain, he was excoriated by his wife for his works of mercy that she implied he had kept working at in vain. “And now,” she says, “here you are suffering.” Whew! See how astutely this poisonous snake offers her venom! Since she could not make him recede from the good works he was doing as a servant of God, she was given to make him repent of the good he had accomplished because he lost the fruit of his goodness. The rich, therefore, should beware of the terrible example of those who enrich themselves at the expense of mercy so that they do not undergo similar tortures. Rather, they should practice almsgiving with generosity, frequency and joy; “God in fact loves one who gives with joy.” They distribute their wealth to the poor, acquiring “treasures in heaven where neither rust nor moth destroy or thieves dig and steal.” Thus, leaving this world, they will be able to find rest in the truly rich bosom of Abraham.

Source: TO BENIVOLUS 21-27
[AD 420] Jerome on Tobit 12:11-15
[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves. For Gabriel is translated into our language as "the strength of, or the mighty one of, God." And so at that time also when the Lord was about to be born and to declare war against the demons and to triumph over the world, Gabriel came to Zacharias (Luke 1:11-20) and to Mary (Luke 1:26-27). And then we read in the Psalms concerning the Lord in His triumph: "Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle; He is the King of glory" (Psalm 24:8). But whenever it is medicine or healing that is needed, it is Raphael who is sent, for his name is rendered as "the healing of," or "the medicine of God" - that is, if one cares to accept the authority of the Book of Tobias (Tobit 12:11-15). And then, when favorable promises are made to the people, and hilasmos, which we might render as "propitiation" or "expiation," is the thing required, then it is Michael who is directed to go, for his name means, "Who is like God?" Of course the significance of the name indicates the fact that the only true remedy is to be found in God.

"And he said to me: 'Son of man, understand that in the time of the end the vision shall be fulfilled.'" Inasmuch as Ezekiel and Daniel and Zechariah behold themselves to be often in the company of angels, they were reminded of their frailty, lest they should be lifted up in pride and imagine themselves to partake of the nature or dignity of angels. Therefore they are addressed as sons of men, in order that they might realize that they are but human beings.

Source: St. Jerome, Commentary on Daniel, CHAPTER EIGHT
[AD 430] Augustine of Hippo on Tobit 12:12
If some human being, but also if any angel, seemingly, should wish to tempt you, either through some kind of apparition or through a dream, and say, “Do this for me, celebrate this rite for me, because I am,” for example, “the angel Gabriel,” don’t believe him. As for you, stick safely to worshiping the one God who is Father and Son and Holy Spirit. If it is really an angel, he will rejoice at your worshiping like that; but if he gets angry because you haven’t given him something extra, then you must now understand him to be the one about whom the apostle says that he “transfigures himself into an angel of light.” He wants to block your way; he is intruding himself with evil intent; he is not the mediator who reconciles but rather the one who separates. I mean, that angel in the Apocalypse and others like him do not want themselves, but God, to be adored. They are messengers, announcing whatever message they have been given to announce; they are “attendants,” doing whatever they have been ordered to do, presenting our prayers to God, not demanding them for themselves in God’s stead. The angel says to the man, “I offered your petition in the presence of the glory of God,” and yet the man was not pleading with the angel but with God; the attendant offered his prayer.

Source: NEWLY DISCOVERED SERMONS 198:48
[AD 749] John Damascene on Tobit 12:19
The angels see God to such extent as is possible for them, and this is their food. Although, because they are incorporeal, they are superior to us and free of all bodily passion, they are certainly not passionless, because only the Divinity is passionless. They take whatever form the Lord may command, and thus they appear to people and reveal the divine mysteries to them. They live in heaven and have as their one work to sing the praises of God and minister to his sacred will.

Source: ORTHODOX FAITH 2:3