These considerations do not in the least degree limit the Divine element of the narrative as that is brought forward by the Hebrew historian. On the contrary, they give additional importance to it. The chronicler sees in the decree of Cyrus and its issues an accomplishment of the word of the Lord by the mouth of Jeremiah. Literally he says that what happens is in order that the word of the Lord may _be brought to an end_. It is in the "_fulness_ of the time," as the advent of Christ was later in another relation.[5] The writer seems to have in mind the passage--"And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans; and I will make it desolate for ever";[6] as well as another prophecy--"For thus saith the Lord, After seventy years be accomplished for Babylon, I will visit you, and perform My good word toward you, in causing you to return to this place."[7] Now if we do not accept the notion of Josephus that Cyrus was consciously and purposely fulfilling these predictions, we do not in any way diminish the fact that the deliverance came from God. If we are driven to the conclusion that Cyrus was not solely or chiefly actuated by religious motives, or even if we take his action to be _purely_ one of state policy, the ascription of this inferior position to Cyrus only heightens the wonderful glory of God's overruling providence. Nebuchadnezzar was described as God's "servant"[8] because, although he was a bad man, only pursuing his own wicked way, yet, all unknown to him, that way was made to serve God's purposes. Similarly Cyrus, who is not a bad man, is God's "Shepherd," when he delivers the suffering flock from the wolf and sends it back to the fold, whether he aims at obeying the will of God or not. It is part of the great revelation of God in history, that He is seen working out His supreme purposes in spite of the ignorance and sometimes even by means of the malice of men. Was not this the case in the supreme event of history, the crucifixion of our Lord? If the cruelty of Nebuchadnezzar and the feebleness of Pilate could serve God, so could the generosity of Cyrus. [5] Gal. iv. 4. [6] Jer. xxv. 11, 12. [7] Jer. xxix. 10. [8] Jer. xxvii. 6.