Selections of Jacobus Tirinus’ Writings on the Jews

Jacobus Tirinus, S.J. (1580–1636) was a Belgian Jesuit from Antwerp who devoted three years to lecturing on Sacred Scripture. His principal work, Commentarius in totam Scripturam Sacram Veteris ac Novi Testamenti (Antwerp, 1632, 3 vols. in folio), became one of the most widely reprinted Scripture commentaries of the post-Tridentine era, reprinted repeatedly at Antwerp, Lyons, Venice, and elsewhere throughout the seventeenth and eighteenth centuries. It was praised by Calmet, Dupinus, and other scholars of the highest rank. Tirinus brought to his commentary not only vast patristic learning but also a thorough acquaintance with Jewish sources — the Targums, the Mishnah, and the Talmud — which he deployed both to illuminate the sacred text and to demonstrate the theological failures and moral defects of post-biblical Judaism. The passages below, drawn from his Prolegomena, his Chronicon, and his commentaries on Deuteronomy, Judges, the Psalms, Nehemiah, and the Canticle of Canticles, represent his most significant statements on the Jewish question: the extinction of the Synagogue, supersessionism, the hardness of the Jewish heart, the Talmud‘s late and fabled character, the Jewish shout of Crucifige, the dispersion of the Jews as divine punishment, and related themes.

I. The Extinction of the Jewish Synagogue

From the Prolegomena to Vol. I (Chronicon section):

In introducing his Chronicon — the brief compendium of all sacred history — Tirinus explains that the sacred history of Scripture extends precisely to the destruction of Jerusalem by Titus and the extinction of the Jewish Synagogue:

“…Chronicon enim breve compendium est totius S. Scripturæ, et in eo digestam per tempora reperies totius mundi historiam, ab illo primum condito usque ad excisum a Tito templum, et urbem Jerosolymitanam, et extinctam Synagogam Judaicam: nam ad illa usque tempora sese extendit sacra Scriptura.”

Translation: “…For the Chronicon is a brief compendium of the whole of Sacred Scripture, and in it you will find arranged in chronological order the entire history of the world, from its first creation down to the destruction of the Temple by Titus, and the city of Jerusalem, and the extinction of the Jewish Synagogue: for it is to those times that Sacred Scripture extends.”

From the Chronicon (Vol. I), under the year A.D. 70:

Describing the fall of Jerusalem under Titus, Tirinus records both the physical and theological consequences of that event:

“Ita cum exciso templo et urbe sepulta est sine honore Synagoga. Nam et alterum templum, quod Judæi in Ægypto habebant æmulum Jerosolymitano, ab Onia Oniæ tertii Pontificis filio ante 233 annos exædificatum (unde et Ὄνιον dicebatur) Judæis jam ibi quoque tumultuantibus, Vespasianus anno insequenti funditus exscindi jussit.”

Translation: “Thus, with the Temple destroyed and the city laid waste, the Synagogue was buried without honor. For even the second temple, which the Jews in Egypt had built to rival the one in Jerusalem — erected by Onias the son of the third Pontiff Onias 233 years earlier (from which it was also called the Ὄνιον) — since the Jews there too were raising tumults, Vespasian ordered it utterly demolished the following year.”

II. The Theological Enmity of the Jews toward Christians

From the Chronicon (Vol. I), on the testimony of Josephus:

Arguing for the authenticity of a chronological passage in Josephus, Tirinus observes that Josephus was among the bitterest enemies of Christians, and that this very hostility renders his unwilling testimony all the more credible:

“Josephi, Judæi et Christianis infensissimi, tam clarum testimonium in re tanti momenti, Judæis tantopere controversa cum Christianis, in favorem Christianorum, in exitium Judæorum, quis vel per umbram suspicari possit aut velit confictum ab ipso, vel studio suppositum fuisse?”

Translation: “Who could even by a shadow suspect or wish to assert that so clear a testimony of Josephus — a Jew and most bitter enemy of Christians — on a matter of such moment, so greatly disputed between Jews and Christians, in favor of the Christians and to the ruin of the Jews, was fabricated by him or inserted through deliberate fraud?”

III. Supersessionism: The Jews Rejected, the Gentiles Called

From the Chronicon (Vol. I), on the prophecies of Isaiah:

Summarizing Isaiah’s prophecies from chapter 40 onwards, and following St. Jerome, Tirinus writes:

“…edidit Isaias omnes reliquas suas prophetias a c. 40 usque 66 (inquit S. Hieron.), quibus præcipue inculcat, Christum, qui Cyrum figurabatur, liberaturum omnes homines e servitute peccati et diaboli, ac rejectis Judæis vocaturum Gentes ad salutem, pro eis moriturum, etc.”

Translation: “…Isaiah published all his remaining prophecies from chapter 40 through 66 (says St. Jerome), in which he especially insists that Christ, who was prefigured by Cyrus, would liberate all men from the slavery of sin and the devil, and, having rejected the Jews, would call the Gentiles to salvation, and would die for them, etc.”

From the Commentary on Judges, on the allegory of Gideon’s Fleece (Vol. II, Judges 6):

Tirinus gives the traditional allegorical reading of the dew on the fleece and then on the dry ground, citing Origen, Jerome, Ambrose, Augustine, and Theodoret:

“Allegorice, ros cælestis doctrinæ, electionis et gratiæ, quæ prius solum vellus Judaicæ Synagogæ humectarat, postea exsiccatis et reprobatis Judæis humectavit fœcundavitque universam gentilitatis terram. Ita Origenes, Hieronymus, Ambrosius, Augustinus et Theodoretus.”

Translation: “Allegorically: the heavenly dew of doctrine, election, and grace, which had previously moistened only the fleece of the Jewish Synagogue, afterwards — the Jews being dried up and reprobated — moistened and made fruitful the whole land of the Gentiles. So say Origen, Jerome, Ambrose, Augustine, and Theodoret.”

From the Commentary on Psalm 44 (Vol. II):

In his commentary on Psalm 44 (the great Messianic wedding Psalm), Tirinus, following the Chaldaic paraphrase and St. Jerome, contrasts the Church of the Gentiles (the true queen at the King’s right hand) with the Synagogue, which he rebukes for placing all its glory in external ceremonies:

“…tu, o Synagoga, omnem gloriam et decorem tuum constituis” [in solis ceremoniis et ritibus externis].

Translation: “…you, O Synagogue, place all your glory and adornment [in external ceremonies and rites alone].”

And the Chaldaic paraphrase, which Tirinus cites at verse 11, addresses the Synagogue directly:

“…audi, congregatio Israel; q. d. Audite et videte, Israelitæ, quæ et quanta populo gentili obvenerint bona; si vobis eadem vultis, inclinate etiam vos aurem vestram legi et voluntati hujus regis Messiæ, id est, obedite, credite, servite illi, et obliviscimini ac dediscite veterem cultum ac cæremonias majorum vestrorum, id est, Synagogæ.”

Translation: “…hear, O congregation of Israel; that is: hear and see, O Israelites, what goods and how great are those that have come to the Gentile people; if you wish the same for yourselves, incline also your ear to the law and will of this King the Messiah, that is, obey Him, believe in Him, serve Him, and forget and unlearn the ancient worship and ceremonies of your ancestors, that is, of the Synagogue.”

IV. The Synagogue‘s Crime: Crowning Christ with Thorns

From the Commentary on the Canticle of Canticles, Ch. III (Vol. II):

Expounding the verse in which Solomon is crowned by his mother on the day of his espousals (Cant. 3:11), Tirinus applies each “day” of crowning to a mystery of Christ’s life, and assigns the Passion to the Synagogue:

“In die passionis, mater Synagoga coronavit eum spinea corona, cum tot flagellis, vulneribus et probris.”

Translation: “On the day of His Passion, the mother-Synagogue crowned Him with a crown of thorns, with so many scourgings, wounds, and reproaches.”

V. The Perfidy of the Synagogue: Samson as a Type of Christ

From the Commentary on Judges, Ch. XIV (Vol. II, on Samson’s wife given to another):

Giving the allegorical sense of Samson’s abandonment of his Philistine wife after she betrayed his riddle:

“Allegorice verus Samson Christus propter perfidiam iratus synagogæ illam deseruit.”

Translation: “Allegorically: the true Samson, Christ, angered by the perfidy [of the Synagogue], abandoned it.”

VI. The Psalm of Christ Seized by the Jews

From the Commentary on Psalm 58 (Vol. II), introductory heading:

Tirinus gives the double sense of Psalm 58 — the literal (David besieged in his house by servants of Saul) and the allegorical:

“David obsessus domi a servis Saulis, orat liberari, I. Reg. 19. Allegorice, convenit Christo capto a Judæis.”

Translation: “David, besieged in his house by the servants of Saul, prays to be delivered, 1 Kings 19. Allegorically, it befits Christ seized by the Jews.”

From the Commentary on Psalm 58, verse 12 (Vol. II):

On the verse praying for the dispersion and degradation of the enemies, Tirinus applies it to the Jews, citing St. Augustine:

“Dispersge ergo illos, ut vagentur de urbe in urbem: et depone eos, de suo gradu ac fastu… Sic jam depositi et toto orbe dispersi sunt Judæi, inquit S. Augustinus.”

Translation: “Scatter them therefore, that they may wander from city to city; and bring them down from their rank and pride… Thus already laid low and scattered through the whole world are the Jews, says St. Augustine.”

From the Commentary on Psalm 58, verse 13 (Vol. II):

On the phrase “for the sin of their mouth,” Tirinus gives the allegorical sense:

“Allegorice, propter voces, Crucifige, crucifige, et horrenda maledicta in Christum.”

Translation: “Allegorically: on account of the cries of ‘Crucify, crucify,’ and the dreadful curses against Christ.”

VII. Christ Allegorically Afflicted by the Jews

From the Commentary on Psalm 16 (Vol. II), introductory heading:

“Oratio Davidis a Saule (allegorice, Christi a Judæis) graviter afflicti.”

Translation: “The prayer of David, gravely afflicted by Saul (allegorically, of Christ afflicted by the Jews).”

VIII. The Jews‘ Slaying of the Prophets and Ingratitude

From the Commentary on Nehemiah 9:26 (Vol. II):

In the great penitential prayer of Nehemiah, Tirinus quotes and briefly comments on the verse recounting Israel‘s crimes:

“…et prophetas tuos occiderunt, qui contestabantur eos ut reverterentur…”

Translation: “…and they slew Thy prophets, who bore witness to them that they should return…”

From the Commentary on Judges, Ch. VIII (Vol. II), on Gideon’s old age:

After recounting Gideon’s faithful life, Tirinus notes the people’s ingratitude toward him:

“…arguuntur Judæi ingratitudinis erga illum, vv. 34 et 35, et Apostolus ad Hebr. 11, Gedeonem inter sanctos ac beatos recenset, et expressum Christi typum gessisse docent S. Aug., Isidorus et alii.”

Translation: “…the Jews are accused of ingratitude toward him, vv. 34–35, and the Apostle in Hebrews 11 numbers Gideon among the saints and blessed, and St. Augustine, Isidore, and others teach that he bore the express type of Christ.”

From the Commentary on 4 Kings 12:21 (Vol. II), on Zacharias slain between the Temple and the altar:

“S. Hieronymus putat hunc Zachariam illum esse, de quo Christus Matthæi 23 dicit, occisum fuisse a Judæis inter templum et altare.”

Translation: “St. Jerome thinks this Zacharias to be that one of whom Christ says in Matthew 23 that he was slain by the Jews between the Temple and the altar.”

IX. The Hardness of the Jewish Heart and Their Usury

From the Commentary on Deuteronomy 23:19 (Vol. I):

Discussing the law permitting Jews to take usury from foreigners (Deut. 23:19), Tirinus explains that this, like divorce and polygamy, was a concession to Jewish moral weakness, and then applies the lesson to contemporary Jews:

“Licet enim jure naturæ sit illicita usura… Deo tamen potestate supremi dominii sui superexcrescens fœnus largiente Judæis, factum ut id licite accipere possent ab alienigenis: eodem modo, quo volente Deo licuit Judæis Ægyptum spoliare: licuit libellum repudii dare: licuit plures simul uxores habere. Quæ omnia alioqui repugnant juri naturæ, concessa tamen Judæis a Deo ob duritiem cordis eorum… Qua concessione jam cessante, et sublatis omnibus Synagogæ privilegiis, imo extincta sepultaque Synagoga, manent quoque jure naturæ prorsus illicitæ omnibusque vetitæ usuræ. Quod addo propter modernos Judæos perpetuos usurarios.”

Translation: “For although usury is illicit by natural law… yet God, by the authority of His supreme dominion, granted to the Jews an excess of interest, so that they might licitly receive it from foreigners — in the same way that, by God’s will, it was lawful for the Jews to despoil Egypt, to give a bill of divorce, to have several wives simultaneously. All of which things are otherwise contrary to natural law, but were conceded to the Jews by God on account of the hardness of their hearts… But since this concession has now ceased, and all the privileges of the Synagogue have been abolished — indeed the Synagogue has been extinguished and buried — usury too remains absolutely illicit and forbidden to all by natural law. I add this on account of the modern Jews, who are perpetual usurers.”

X. On the Talmud: Its Late Composition and Its Fables

From the Prolegomena (Vol. I), on the Chaldaic Paraphrases:

Tirinus subjects the Targumic literature to sustained criticism, noting that the paraphrases (except the Pentateuch Targum of Onkelos) are riddled with Talmudic fables:

“Et sane si Pentateuchi paraphrasim excipias, Judaicis fabulis, et Talmudistarum nugis plæraeque aspersæ, alicubi contrarium, sæpe diversum longe et ab Hebræo textu et a Græcis Latinisque versionibus sensum exhibent.”

Translation: “And indeed, if you except the paraphrase of the Pentateuch, the greater part [of the Targums] are bespattered with Jewish fables and the trifles of the Talmudists, and present a sense sometimes contrary, often widely divergent, both from the Hebrew text and from the Greek and Latin versions.”

From the Prolegomena (Vol. I), sections III–V, on the Talmud‘s late composition:

“III. Talmud autem Misna recentius necessario est; cum nihil aliud sit quam glossa amplissima, sive Commentarius in Misnajoth, quod Judæorum jus universum, tam civile, quam sacrum, eorumque omnem Theologiam complectitur.

IV. Porro Talmud duplex est, Babylonicum et Jerosolymitanum, illud anno circiter 420, aut etiam 240, ut volunt, inchoatum, atque ob Persarum cum Arabibus bella interruptum, anno demum Christi 707 perfectum fuisse evidenter conficit Morinus sæpius laudatus. Ex ejus in publicum editione ortum schisma Judæos in duas sectas divisit, Rabannistarum Talmudi, et Karaitarum Scripturæ inhærentium.

V. Antiquius paullo fuit Talmud Jerosolymitanum, quod Rabbi Jochanan dialecto ex diversis linguis conflata composuit circa annum Christi 370, si R. Serira, vel 372 si Mosis Ægypti calculum sequamur; non ante 600, si audiamus Morinum, id ex propriis locorum, et nationum nominibus in eo memoratis colhicientem, Burgi nempe, Carthaginæ, Turcarum.”

Translation: “III. The Talmud is necessarily more recent than the Mishnah; since it is nothing other than a most extensive gloss, or Commentary on the Misnajoth, which embraces the universal law of the Jews, both civil and sacred, and their entire Theology.

IV. Moreover the Talmud is twofold: the Babylonian and the Jerusalemite. The former, begun around the year 420, or even 240 as some hold, was interrupted by the wars between the Persians and the Arabs, and was finally completed in the year of Christ 707, as the often-cited Morinus clearly demonstrates. From its publication there arose a schism that divided the Jews into two sects: the Rabbanists adhering to the Talmud, and the Karaites adhering to Scripture alone.

V. Somewhat older was the Jerusalem Talmud, which Rabbi Jochanan composed in a dialect cobbled together from various languages around the year of Christ 370, according to R. Serira, or 372 according to Moses of Egypt; not before 600, if we follow Morinus, who infers this from the proper names of places and nations recorded in it — namely Burgus, Carthage, the Turks.”

XI. The Synagogue as a Woman (Hosea 2)

From the Prolegomena (Vol. I), on the figure of rapid metaphorical transition in prophetic writing:

Illustrating how the prophets shift swiftly from one metaphor to another, Tirinus writes:

“Osee 2 Synagoga mulier, mox vinea vocatur.”

Translation: “In Hosea 2, the Synagogue [is called] a woman; presently she is called a vineyard.”

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