Instead of reading Tobit last night I decided to 1) finish up some things I had started (e.g., the thing on Doubting Thomas), and 2) watch a movie that my wife had picked out (and then wrote a couple thoughts on it). Will try to read it tonight... but in the meantime, is anyone other than nik interested in discussing the book? 
Doctrinal Peculiarities In the Book of Tobit
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Justin Kissel
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Mary Kissel
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Justin Kissel
Ok, I listed below the stuff that struck me as peculiar as I read back through the book of Tobit last night. I know that there is a lot that would be peculiar to some people: for example the idea that God actually does punish nations/peoples who sin (Tob. 3:3-5) and forgives them if they repent (Tob. 13:5-6), or the very strong emphasis put on giving alms (Tob. 4:7-11; 12:8-9). Hopefully as Orthodox Christians this stuff wouldn't strike us as too odd, though. So, what is below is what struck me not as wrong or incorrect, but as something one doesn't expect to find...
Tob. 1:22 - The author seems to weave the mythical character Aliqar into the story. At least I think he's a myth... that's what I've heard anyway. It brings up a fairly central point: how much of Tobit is fiction, how much is true story?
Tob. 2:14 - I must admit that I have a hard time understanding some of the commentary on this verse. To me, it seems like the remark of Anna is justified. The NAB compares the remark to that of Job's wife, thought (cf Job 2:9). And Cyprian had this to say: "And Tobias, after his excellent works, after the many and glorious illustrations of his merciful spirit, having suffered the loss of his sight, fearing and blessing God in his adversity, by his very bodily affliction increased in praise; and even him also his wife tried to pervert, saying, 'Where are thy righteousnesses? Behold what thou sufferest!' But he, stedfast and firm in respect of the fear of God, and armed by the faith of his religion to all endurance of suffering, yielded not to the temptation of his weak wife in his trouble, but rather deserved better from God by his greater patience." (Saint Cyprian, Treatise 7: On the Mortality, 10)
Tob. 3:6, 10 - Perhaps this is just because they did not have the intimately realisable life of Christ, but the view of suicide in these passages is strikingly lacking in seriousness.
Tob. 4:15 - I've heard that a Jewish Rabbi slightly before the time of Christ our God used a (negative) form of the golden rule given by Jesus, but it's always interesting to find such things here in the Apocrypha. Indeed, many things that Protestants and others think are unique to the NT can be found in the Apocrypha (see also Tob. 13:4, where God is called "Father")
Tob. 4:18-19 - This passage has always intriqued me because the latter part seems to say something the early Church was very much against (except for the rare examples here and there, such as Tertullian). The early Church was generally much more in favor of using the concept mentioned in v. 18 (do not take advice lightly regardless of it's source.. even Plato, et al); and yet, what are we to make of the absolute-sounding statement in v. 19? Does "good counsel" mean the truth of God?
Tob. 5:4-5; 5:13; 12:11-19 - Ok, someone read all these passages and then tell me with a straight face that Raphael wasn't purposely trying to deceive people. 
Tob. 6:8-9 - This perhaps seems strange, but then when we think of some of the other things done in the Bible (Jesus using spit and dirt, Paul using a hankerchief, etc.), I guess it shouldn't. Still, it reminds us that God works in very mysterious ways... and that we shouldn't be so quick to judge things as sounding "foolish" or "superstitious".
Tob. 6:13 - I'm not sure if these was in the original and eventually got lost due to copy error(s), but as the NAB notes there isn't a "capital crime" involved with the law mentioned.
Tob. 6:15 - Can demons love? and/or form such connections?
Tob. 6:18 - Marriages not only made in heaven, but two people can be set apart before the world existed?
Tob. 7:10 - The words of course remind us of words of rebuke elsewhere, but in those other cases they are used shallowly and by worldly men, whereas in this case, it is a righteous man speaking. Still, it's peculiar when one first comes upon the words.
Tob. 7:11 - God allows bad things to happen to people, but would he allow 7 guys to die for trying to marry a girl who was suppose to be with another? Or should we take the whole thing allegorically or symbolically (using the assumption that the story is fictional)?
Tob. 8:3 - Not sure what to say other than... peculiar
Tob. 14:15 - If I were to come across a verse like this (the rejoicing over other people's destruction), I would take it allegorically. Sin had fallen and passions had died, not people: that's the reason for rejoicing. I'm not sure that this passage is as easily given to allegorizing, though (since it's not a psalm, but is trying to make a definate, factual historical connection--even if within a fictional text)
Justin
PS. I've found what some of the Fathers say about various Tobit passages interesting/peculiar as well (the Saint Cyprian one mentioned above isn't the only one).