Elam was the land of the Elamites who lived in Mesopotamia somewhat east of the Babylonians (in modern southwest Iran). We know little about the history of the Elamites, and their inclusion in a collection of judgments against Israel's hostile neighbors comes as a surprise. The oracle is noteworthy for its strong statements of threat and judgment.
"In contrast to the other oracles concerning the nations in Jeremiah, human agency recedes drastically. The sovereignty of the LORD over the affairs of all nations is accented by the announcement that the LORD would place his throne in Elam and destroy its gods (king and princes)."578
49:34 This oracle came to Jeremiah at the beginning of King Zedekiah's reign, about 597 B.C. By this time it had become clear that the invader from the north would be Babylon.
49:35 Yahweh announced that He would break Elam's military might, like someone would break a warrior's bow. The Elamites were famous archers (Isa. 22:6).
49:36-37 God would scatter the Elamites in every direction using military attacks from many different directions to do so (cf. Ezek. 37:9; Dan. 8:8; Zech. 6:1-8). He would destroy them in battle.
49:38 Yahweh would establish His sovereignty over Elam and would destroy its ruling dynasty.
49:39 In the last days, however, the eschatological future, He would restore Elam's fortunes (cf. v. 6; 48:47). People from this area will experience Yahweh's blessing in the Millennium. Elam became a satrapy of the Persian Empire, and its capital, Susa, became the winter residence of the Persian kings after 539 B.C.579But this promise projects beyond that time.580
Why did God announce judgment on a people that were so geographically remote from Judah in this collection of oracles? There may have been more hostility in Elamite Israelite relations than history has revealed so far. However, the attack by one Elamite king on Abraham and his family (Gen. 14) may have been adequate reason for God's punishment (Gen. 12:3). Probably there was continuing hostility. Moreover, since the Elamites were ancient allies of the Babylonians, they had to share the guilt of Babylon's sins against God's people (cf. Gen. 9:6).
A promise of restoration does not appear in every oracle. Nevertheless, we should probably understand that as God judged all these nations, so He will also bless the people who will be living in these territories when Christ returns to set up His kingdom on earth.
Another difference between the oracles is that some mention the reasons for judgment but others do not. Probably the reasons for God's judgment of them all are the same, namely, failure to acknowledge His sovereignty and to live humbly by recognizing Him as the God of all the earth. He was their suzerain and they were His vassals. Other reasons were their antagonism toward His people and their brutality toward others.
"The oracles provide data that suggest that they were viewed in a treaty context. First, the oracles contain judgment statements that are similar to the curses characteristic of international treaties . . . Second, the cup-of-wrath concept may reflect the treaty and the manner in which it was imposed . . . Third, there are references to military aggression against fellow vassals that point to treaty violations (48:1-2, 45; 49:1-2).
"The conclusion reached is that the OAN [oracles against nations] in Jer 47-49 reflect the context of the international treaty, providing the prophet a metaphor for expressing his understanding of the relationship of the LORD to the nations. The oracles, whether or not they were all intended to be heard by the nations, served first of all to affirm the sovereignty of the LORD over all the world, and second, they served as a warning to Judah, to refrain from trusting in alliances with, or in dependence upon, nations that stood under divine judgment."581
