(_b_) A definite doctrinal development is to be discerned in two directions; while in a number of passages the doctrine of God in each book is the same as normally taught in the Old Testament, in Tobit there is a distinct tendency to introduce the idea of an intermediate agency between God and men; this is seen in the activity of the angel Raphael, who is sent to fulfil God’s purposes, e.g. iii. 16, 17: “At the self-same time the prayer of both was heard before the glory of God; and Raphael was sent to heal them both; ...” and in xii. 12-14 Raphael says: “And now, when thou didst pray, and Sarah, I did bring the memorial of your prayer before the glory of the Lord; and when thou didst bury the dead, likewise....” It is also worth noting that instead of speaking of God directly, expressions such as “the glory of God” (as in the two passages just quoted), and the “Name” (iii. 11, viii. 5, xi. 14, xii. 6, xiii. 18) are used; stress is thus laid on the transcendental character of God in a manner which reminds one of the later developments of Judaism regarding this subject. Closely connected with what has just been said is the developed doctrine of angels in the Book of Tobit; in addition to the passages just quoted reference may be made to xi. 14: “Blessed is God, and blessed is His great name, and blessed are all His angels”; and xii. 15: “I am Raphael, one of the seven angels, which stand and enter before the glory of the Lord.” Such ideas show a decided development of belief on the subject of angels as compared with the teaching of Ben-Sira, for in his book there is scarcely any reference to angels, xlii. 16 (and, possibly, xliii. 26) being the only one. It is the same with the subject of demonology, which has no place in the teaching of Ben-Sira, while in Tobit the references to Asmodæus “the evil demon” (iii. 8, 17, cp. vi. 14) and to methods of exorcism (vi. 7-9, 16-18, viii. 2, 3) show that belief in the activity of demons had begun to assume a position of considerable importance in popular superstition.