Like the heath - Or, "like a destitute man" Psalm 102:17. The verbs "he shall see" (or fear) and "shall inhabit" plainly show that a man is here meant and not a plant.

Be shall be like the heath in the desert - כערער kearar; or, like a blasted tree, without moisture, parched and withered.

Shall not see when good cometh - Shall not be sensible of it: the previous drought having rendered it incapable of absorbing any more vegetable juices.

A salt land - Barren; and therefore unfit to be inhabited.

For he shall be like the heath in the desert,.... The Vulgate Latin version renders it, "myrice": and so the Latin interpreter of the Targum; but the word that paraphrase makes use of according to R. Hai, mentioned by Kimchi, signifies something that is thorny without, and eatable within; but this is not likely to be intended here. The Septuagint version renders it, "wild myrice"; it seems to be the same that is called "erice", or "ling", and "heath"; which delights to grow in wild and waste places; hence such with us are called "heaths", whether this grows upon them or not. It is a low shrub, fruitless and useless; and, because neither bears fruit nor seed, is reckoned by Pliny (o) among unhappy plants, and such as are condemned or forbid religious uses; and very fit to represent such persons as truest in men and in themselves, and not in the Lord:

and shall not see when good cometh; perceive or receive any advantage by rain coming upon it; as such persons do not receive any good by the pure ministration of the word, compared to rain; and so the self-righteous Jews did not see when the Messiah came, who is goodness itself; nor see him, and embrace him, nor his righteousness; but rejected him and that; went about to establish their own, and did not submit to his; nor did they attain to righteousness, or enjoy eternal life; as is the case of all self-justiciaries:

but shall inhabit the parched places in the wilderness, in a salt land, and not inhabited: which became literally true of the land of Judea, for the rejection of the Messiah, and trust in themselves; see Deuteronomy 29:23 and may fitly represent the barren pastures of a man's own works of righteousness, which such as trust in themselves feed upon. All the characters are expressive of barrenness, as a wilderness, places parched with heat, and where salt is; for, as Pliny (p) says, where salt is found, it is barren, and produces nothing.

(o) Nat. Hist. l. 13. c. 21. & l. 16. c. 26. & l. 24. c. 9. (p) Nat. Hist. l. 31. c. 7.

For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.

6. heath-In Ps 102:17; Isa 32:11; Hab 3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in Jer 17:8 is "tree," some plant must be meant of which this is the characteristic epithet (Jer 48:6, Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.

not see . good-(Job 20:17).

salt land-(De 29:23), barren ground.

17:5-11 He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and fallen state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God's testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to another world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.