while they were permitted to build their temple, nothing was said in the royal rescript about fortifying their city. So feeble a colony could not have been accounted of much strategic importance by such a master of armies as Cyrus. Again, we know from the "Second Isaiah" that, when the Persian war-cloud was hovering on the horizon, the Jewish exiles hailed it as the sign of deliverance from persecution. The invader who brought destruction to Babylon promised relief to her victims; and the lofty strains of the prophet bespeak an inspired perception of the situation which encouraged higher hopes. A second discovery in the buried library of bricks is that of a small flat tablet, also recently unearthed like the cylinder of Cyrus, which records this very section of the history of Babylon. Here it is stated that Cyrus intrigued with a disaffected party within the city. Who would be so likely as the persecuted Jews to play this part? Further, the newly found Babylonian record makes it clear that Herodotus was mistaken in his famous account of the siege of Babylon where he connected it with the coming of Cyrus. He must have misapprehended a report of one of the two sieges under Darius, when the city had revolted and was recaptured by force, for we now know that after a battle fought in the open country Cyrus was received into the city without striking another blow. He would be likely to be in a gracious mood then, and if he knew there were exiles, languishing in captivity, who hailed his advent as that of a deliverer, even apart from the question whether they had previously opened up negotiations with him, he could not but look favourably upon them; so that generosity and perhaps gratitude combined with good policy to govern his conduct. Lastly, although he was not a theological reformer, he seems to have been of a religious character, according to his light, and therefore it is not unnatural to suppose that he may have heartily thrown himself into a movement of which his wisdom approved, and with which all his generous instincts sympathised. Thus, after all, there may be something in the old view, if only we combine it with our newer information. Under the peculiar political circumstances of his day, Cyrus may have been prepared to welcome the prophetic assurance that he was a heaven-sent shepherd, if some of the Jews had shown it him. Even without any such assurance, other conquerors have been only too ready to flatter themselves that they were executing a sacred mission.
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.
The question of the chronological exactness of this fulfilment of prophecy troubles some minds that are anxious about Biblical arithmetic. The difficulty is to arrive at the period of seventy years. It would seem that this could only be done by some stretching at both ends of the exile. We must begin with Nebuchadnezzar's first capture of Jerusalem and the first carrying away of a small body of royal hostages to Babylon in the year B.C. 606. Even then we have only sixty-eight years to the capture of Babylon by Cyrus, which happened in B.C. 538. Therefore to get the full seventy years it is proposed to extend the exile till the year B.C. 536, which is the date of the commencement of Cyrus's sole rule. But there are serious difficulties in these suggestions. In his prediction of the seventy years Jeremiah plainly refers to the complete overthrow of the nation with the strong words, "This whole land shall be a desolation and an astonishment." As a matter of fact, the exile only began in earnest with the final siege of Jerusalem, which took place in B.C. 588. Then Cyrus actually began his reign over the Jews in B.C. 538, when he took Babylon, and he issued his edict in his first year. Thus the real exile as a national trouble seems to have occupied fifty years, or, reckoning a year for the issuing and execution of the edict, fifty-one years. Instead of straining at dates, is it not more simple and natural to suppose that Jeremiah gave a round figure to signify a period which would cover the lifetime of his contemporaries, at all events? However this may be, nobody can make a grievance out of the fact that the captivity may not have been quite so lengthy as the previous warnings of it foreshadowed. Tillotson wisely remarked that there is this difference between the Divine promises and the Divine threatenings, that while God pledges His faithfulness to the full extent of the former, He is not equally bound to the perfect accomplishment of the latter. If the question of dates shows a little discrepancy, what does this mean but that God is so merciful as not always to exact the last farthing? Moreover it should be remarked that the point of Jeremiah's prophecy is not the exact length of the captivity, but the certain termination of it after a long while. The time is fulfilled when the end has come.
But the action of Cyrus is not only regarded as the accomplishment of prophecy; it is also attributed to the direct influence of God exercised on the Great King, for we read "the Lord stirred up the spirit of Cyrus king of Persia," etc. It would indicate the radical scepticism which is too often hidden under the guise of a rigorous regard for correct belief, to maintain that because we now know Cyrus to have been a polytheist his spirit could not have been stirred up by the true God. It is not the teaching of the Bible that God confines His influence on the hearts of men to Jews and Christians. Surely we cannot suppose that the Father of all mankind rigidly refuses to hold any intercourse with the great majority of His children – never whispers them a guiding word in their anxiety and perplexity, never breathes into them a helpful impulse, even in their best moments, when they are earnestly striving to do right. In writing to the Romans St. Paul distinctly argues on the ground that God has revealed Himself to the heathen world,9 and in the presence of Cornelius St. Peter as distinctly asserts that God accepts the devout and upright of all nations.10 Here even in the Old Testament it is recognised that God moves the king of Persia. This affords a singular encouragement for prayer, because it suggests that God has access to those who are far out of our reach; that He quite sets aside the obstruction of intermediaries – secretaries, chamberlains, grand-viziers, and all the entourage of a court; that He goes straight into the audience chamber, making direct for the inmost thoughts and feelings of the man whom He would influence. The wonder of it is that God condescends to do this even with men who know little of Him; but it should be remembered that though He is strange to many men, none of them are strange to Him. The Father knows the children who do not know Him. It may be remarked, finally, on this point, that the special Divine influence now referred to is dynamic rather than illuminating. To stir up the spirit is to move to activity. God not only teaches; He quickens. In the case of Cyrus, the king used his own judgment and acted on his own opinions;
Gal. iv. 4.
Jer. xxv. 11, 12.
Jer. xxix. 10.
Jer. xxvii. 6.
Rom. i. 19.
Acts x. 34, 35.
