Jeremiah 49:36

And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(36) Upon Elam will I bring the four winds . . .—The words reproduce those of Jeremiah 49:32 as to the extent of the dispersion, but there is an added circumstance of terror in the picture of destruction. The “four winds” whirling round as in a cyclone are to be the instruments of destruction. The imagery of the threshing-floor seems once more brought before us, and the Elamites are as the chaff which the winds, in such a tempest, carry off in all directions.

Matthew Henry's Concise Commentary

49:34-39 The Elamites were the Persians; they acted against God's Israel, and must be reckoned with. Evil pursues sinners. God will make them know that he reigns. Yet the destruction of Elam shall not be for ever. But this promise was to have its full accomplishment in the days of the Messiah. In reading the Divine assurance of the destruction of all the enemies of the church, the believer sees that the issue of the holy war is not doubtful. It is blessed to recollect, that He who is for us, is more than all against us. And he will subdue the enemies of our souls.

Barnes' Notes on the Bible

In a whirlwind violent gales seem to blow from every quarter, and whatever is exposed to their fury they scatter over the whole country. With similar violence the whole nation of Elam shall be dispersed far and wide.

Jamieson-Fausset-Brown Bible Commentary

36. four winds, &c.—Nebuchadnezzar's army containing soldiers from the four quarters.

Matthew Poole's Commentary

The prophet threateneth the destruction of the Persians by a confederacy of enemies, suppose Babylonians, Medes, &c., which should assault them on all sides, as when the wind blows at the same time from all quarters, which causeth a whirlwind, which driveth the dust every way hither and thither, so he saith the Persians should be scattered into all nations.

Gill's Exposition of the Entire Bible

And upon Elam will I bring the four winds from the four quarters of heaven,.... The Targum interprets it the four kingdoms; see Daniel 7:2. Some think this had its accomplishment in the times of Alexander; or else after his death, in the times of his four successors; but rather in the times of Nebuchadnezzar, who should bring with him, in his army, people that dwelt in the several parts of the world, comparable to the winds for their swiftness and strength; whose blast would be so great as to drive the Elamites to every part of the world, as every light thing is by the wind:

and will scatter them towards all those winds; those four winds, east, west, north, and south:

and there shall be no nation whither the outcasts of Elam shall not come; those that are driven out of it, forced to flee from it, or are taken captive, should come into the several nations of the world; so that there would not be any in which an Elamite was not.

Geneva Study Bible

And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

36. Co. with considerable probability holds this v. to be the work of a supplementer, as being an interruption to the order of thought (when compared with the succeeding v.) and as suggested by Ezekiel 5:10; Ezekiel 5:12; Ezekiel 12:14, and also by Ezekiel 37:9.

Pulpit Commentary

Verse 36. - An emblem of the utter hopelessness of escape. The four winds (figuratively spoken of by Zechariah (Zechariah 6:5) as "presenting themselves" before God, to receive his commissions) shall combine their forces to scatter the doomed nation. The outcasts of Elam. This is the marginal reading in the Hebrew Bible; the text has, "the perpetual outcasts." No philological eye can doubt that the correction should be admitted (a yod for a vav). Jeremiah 49:36

Keil and Delitzsch Biblical Commentary on the Old Testament

Through the working of God's power, the Elamites shall be dispersed to all the four winds, i.e., to all parts of the earth. This exercise of power is represented under the figure of the four winds. The wind is the most appropriate among all earthly things for symbolizing the Spirit of God, or the energy of the divine operation; cf. Zechariah 6:5; Daniel 7:2. The Kethib עולם in Jeremiah 49:36 has evidently been written by mistake for עילם. The meaning of the figure is this: Elam is to be attacked on all sides by enemies, and be scattered in every direction. This is evident from Jeremiah 49:37, where the figurative is changed for the literal, and the thought further extended. החתּתּי, Hiphil from חתת, be broken to pieces, in Hiphil to dispirit through fear and terror; cf. Jeremiah 1:17. On the form of the text, which is shortened from החתּותי through the shifting of the tone to the last syllable, cf. Ewald, 234, e. רעה, "evil, misfortune," is marked by the apposition, "the heat of mine anger," as the emanation of God's judgment of wrath. On 37b, cf. Jeremiah 9:15. The Lord will sit in judgment on king and princes, and punish them with death. The throne is set for the Judge to sit in judgment; see Jeremiah 43:10. Yet (Jeremiah 49:39), in the Messianic future, blessing shall come on Elam; cf. Jeremiah 49:6; Jeremiah 48:7.

If we compare this prophecy with the remaining prophecies of Jeremiah regarding the heathen nations, we shall find that it contains no reference whatever to any execution by Nebuchadnezzar king of Babylon of the judgment with which the Elamites are threatened; but it announces the fall of Elam and the dispersion of its inhabitants by enemies in a way so general, that, as Hvernick (on Daniel, p. 549) has remarked, it is an arbitrary addition for any one to make, if he thinks definitely of the Chaldeans as the enemies of Elam, because, correctly viewed, the contents rather declare against a conquest by Nebuchadnezzar. "Jeremiah," says Hvernick, "announces the utter extinction of the state as such, a general dispersion and annihilation of the people, a tribunal of punishment which the Lord Himself will hold over them, - features which are far too strongly marked, and far too grand, to let us think that Elam is merely to be rendered tributary and incorporated into a new state. If we connect with this the deliverance of Elam mentioned at the close of Jeremiah 49:39, viz., his conversion, then we will not hesitate to take the meaning of the oracle, in a more general way, as referring to the gradual fall of this heathen nation, for which, however, a future deliverance is in store, as is fully shown by the issue." This view is at least much more correct than the current tone, still maintained by Ewald, Hitzig, Graf, etc., according to which the prophecy refers to a conquest of Elam by Nebuchadnezzar. M. von Niebuhr (Gesch. Assyr. und Bab. S. 210) attempts to show its probability from a notice in Strabo (xi. 524), and (on S. 212) from the intimation given in the book of Judith, Jeremiah 1, of a war between Nebuchadnezzar and Media, which was successfully concluded in the twelfth year of his reign. But the statement in Strabo, that the Kossaites, a nation of robbers, once sent 13,000 archers to help the Elamites against the Susites and Babylonians, is far too indefinite for us to be able to apply it to a war which Nebuchadnezzar in company with Media carried on against Elam; for the Susites are at least not Medes. And the notice in the book of Judith is self-evidently unhistorical; for it says that Nebuchadnezzar was king of the Assyrians and resided in the great city of Nineveh, and that he defeated Arphaxad the king of Media in the seventeenth year of his reign (Judith 1:1, 13). But Nebuchadnezzar neither resided in Nineveh, which had been destroyed shortly before; nor could he have made war on Arphaxad king of Media in the seventeenth year of his reign, because he had in that year begun to besiege Jerusalem with all his forces. But the additional considerations which Niebuhr brings forward in support of his hypothesis can as little stand the test. Neither Jeremiah 25:25, where the kings of Media and Elam are mentioned among those who are to drink the cup of wrath, nor Ezekiel 32:24., where Elam and the whole multitude of its people are brought forward as among those who were slain, and who sank into the nether parts of the earth, furnish proofs of the conquest and destruction of Elam by Nebuchadnezzar, or of a war between that king and Media. For the funeral-song in Ezekiel bears a thoroughly ideal character, and announces the fall of all the heathen powers, without any regard to Nebuchadnezzar. This holds, too, in a sense, of Jeremiah 25, where Nebuchadnezzar is certainly mentioned as the ruler into whose power all the nations are to be delivered for the space of seventy years, inasmuch as this announcement also launches out into the idea of a judgment of all nations; so that we are not entitled to assume that all the kingdoms of the earth, to whom the cup of wrath is presented, were to be conquered and brought under subjection by Nebuchadnezzar. Still less reason is there for inferring from Jeremiah 27:3, that Nebuchadnezzar was involved in a war with Media at a time when, as is there stated, at the beginning of Zedekiah's reign, the kings of Edom, Moab, Ammon, and Phoenicia sent ambassadors to Jerusalem to recommend a coalition against the power of Babylon. Even if Nebuchadnezzar were then occupied in the eastern portion of his kingdom, yet there is nothing at all to prove that he was involved in war with Media or Elam. History says nothing of a war waged by Nebuchadnezzar on Elam, nor does this prophecy furnish any support for such an assumption. Although it does not set before us a "gradual ruin" of Elam (Hvernick), but rather a catastrophe brought on by God, yet the description is given in terms so general, that nothing more specific can be inferred from it regarding the time and the circumstances of this catastrophe. In this prophecy, Elam is not considered in its historical relation to the people of Israel, but as the representative of the heathen world lying beyond, which has not hitherto come into any relation towards the people of Israel, but which nevertheless, along with it, falls under the judgment coming on all nations, in order that, through the judgment, it may be led to the knowledge of the true God, and share in His salvation.