For he shall be like tamaric in the desert, and he shall not see when good shall come: but he shall dwell in dryness in the desert in a salt land, and not inhabited.

“A person who relies on himself, however, or even on the person whose duty it is to provide for his needs, and thinks that his own activity or that of his associate is a sufficient resource for his livelihood runs the risk, as he places his hope in humankind, of falling under the curse that reads, "Cursed is the one that trusts in humankind and makes flesh his arm and whose soul departs from the Lord." Now, by the words "that trusts in humankind" the Scripture forbids a person to place his hope in another, and by the words "and makes flesh his arm" it forbids him to trust in himself. Either course is termed a defection from the Lord. Further, in adding the final issue of both, "He shall be like tamarisk in the desert, and he shall not see when good shall come," the Scripture declares that for anyone to place his trust either in himself or in anyone else is to alienate himself from the Lord.”

“like a lonely tree like a lonely tree, an expression of (Gen. 15:2) “Childless (עֲרִירִי),” and some say (degat in O.F) laid waste, and Menahem (Machbereth Menahem p. 137) explained: The name of a tree of the forest trees, and its name is ar’ar, and this is the explanation of (infra 48.6) “Like an ‘aroer’ in the desert,” one of the trees of the forest. in the plain an expression of a plain. parched land aridness. Comp. (Job 30:30) “Became dry (חָרָה) from heat.” salt-sodden soil Land that is salty and will not be settled.”

“Here the obstinacy of the people is shown explicitly, which is the cause of their reprobation: hence first he shows their obstinate malice; second, the consummated punishment, ch. 19: Thus says the Lord, etc. In the first, two parts. In the first, the causes of the obstinacy are set down; second, the obstinacy itself is proved through experience, ch. 18: The word that was made to Jeremiah from the Lord. The first into two. In the first he sets down the causes of the obstinacy, in the second he calls them back to the worship of their former religion, there: Thus says the Lord, etc. Concerning the first, two parts. First he touches on one cause, namely the affection of iniquity, setting down the fault, in which he sets down the example: the sin of Judah, of the two tribes, is written — that is, so deeply impressed upon their affection, especially of idolatry — as a writing that is made with an iron stylus, upon the nail, that is, upon the adamant, which is a stone polished after the manner of a nail. Zach. 7: They set their heart as an adamant, lest they should hear the law, and the words which the Lord of hosts sent in his holy spirit by the hand of the former prophets. Or, sin, that is, the sentence for the sin. And he expounds the affection of the sin: engraved, that is, driven deep, upon the breadth, that is, upon the heart dilated in the affection of sin: hence the heart thus dilated stands in the place of the adamant, and the horns of the altars, that is, of the idols, stand in the place of the iron stylus. For God had commanded that four horns should go forth from the altar, on which the grating should hang, Exod. 27; and they had made the like on the altars of the idols. Hosea 8: Ephraim has multiplied altars to himself for sinning, altars have become to him unto sin. He also sets down a sign of this affection in the succession of offspring: when their children shall have remembered, retaining it in affection, in the diversity of place, of the altars which were built in the cities. Above, ch. 2: Under every leafy tree you lay prostrate, a harlot. And joining to it the punishment, namely the plundering of the goods which pertain to the necessity of life: your strength, that is, the goods in which you thought yourself to be strong, like sand, like camps. Above, ch. 15: Your riches, and treasures I will give up to plunder freely, in all your sins, and in all your borders. That is, when your malice shall have been so consummated that the children imitate the fathers, worshipping idols in all places, then I will give your strength, and all your treasures, up to plunder. And of the goods which pertain to the worship of idolatry: your high places, in which they worshipped idols. Ezek. 6: Behold I will bring a sword upon you, and I will destroy your high places, and I will demolish your altars, and your idols shall be broken, and I will cast down your slain before your idols. He also threatens captivity: you shall be left, O Jerusalem, from your inheritance, from the people subject to you. Or, O nation, from the land, while you shall go into captivity. Lam. 1: How does the city sit solitary that was full of people? She has become as a widow, the mistress of the nations; the princess of the provinces has become tributary. He threatens servitude too: and I will make you serve your enemies. Deut. 28: You shall serve your enemy, whom the Lord will send upon you, in hunger, and thirst, and nakedness, and in want of all things; and he will put an iron yoke upon your neck, until he consume you. And touching the proximate cause of the punishment, namely the divine wrath, which is the will to punish: because you have kindled a fire. Deut. 32: A fire is kindled in my fury, and shall burn even to the lowest depths of hell. Second, he touches on another cause, namely the confidence of impunity: cursed is the man who trusts in man. Now they promised themselves impunity on three grounds. First, from the power of their friends, namely the Egyptians: and this he removes first. Second, from the abundance of riches, and this, there: the partridge has hatched what she did not lay. Third, from disbelief in the divine threats; and this, there: behold they say to me, where is the word of the Lord? Concerning the first, two parts. First he sets down the distinction between those who trust in the Lord and in men; second he introduces the author of this distinction, there: the heart of man is perverse. Concerning the first, two parts. First is set down the curse of those who trust in human help, where he sets down the curse: cursed — as if given over to evil. And he sets down flesh as the arm, that is, strength; in which is set down the unreasonableness of the hope, because by flesh human frailty is signified. And he departs from the Lord; in which is shown the reason for the curse: for it is permitted to trust in man under God, but not so that God be forsaken. And this is said on account of the Jews, who, God being despised, placed their hope in the Egyptians. Isa. 31: Woe to them that go down into Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many, and in horsemen, because they are very strong; and they have not trusted in the Holy One of Israel, and have not sought after the Lord. Ps. 145: Trust not in princes, in the sons of men, in whom there is no salvation. And he sets down a comparison for the curse: for he shall be like the tamarisk, which is held vile. Symmachus: like a fruitless tree in the wilderness. He shall not see: because before the deliverance from captivity, almost all had died. But he shall dwell; in which is shown the horror of the place of captivity — not that it was evil in itself, but to those who were oppressed in servitude — in drought, in the desert, which is not cultivated, but is of dry air, which makes the trees unfruitful; salt land, as to the dryness of the earth, from the parching of moisture by the sun. Ps. 106: He has turned rivers into a wilderness, and the springs of waters into thirst. Second is set down the blessing of those who trust in the divine help. And first he sets down the blessing: blessed is the man who trusts in the Lord, and the Lord shall be his confidence — namely, that in whatever he trusts, the reason for trusting is God. Ps. 2: When his wrath shall be kindled in a short time, blessed are all they that trust in him. Isa. 30: Blessed are all they that wait for him. Second he sets down a comparison taken from a tree — first as to the firmness of the roots: and he shall be like a tree, in which is figured the firmness of divine protection. Ps. 1: And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season. Second, as to the greenness of the leaves: and his leaf shall be — in which is signified temporal prosperity, and spiritual verdure. Prov. 11: The just shall spring up like a green leaf. Third, as to the abundance of the fruits, in which is signified the plenty of good works: nor shall it ever cease to bear fruit. Apoc. 21: yielding its fruit every month. And because the Jews could say that a distinction of rewards could not be made on account of the diversity of thoughts, therefore he consequently introduces the author of this distinction. And first he poses the question: it is perverse, that is, entangled with many evils. Prov. 20: As deep water, so is counsel in the heart of a man; but a wise man will draw it out. Second he sets down the response: and he sets down two things which make the distinction of judgment sufficient: namely knowledge: I the Lord searching the hearts — as to thoughts — and the reins — as to the affections. Rom. 8: He who searches the hearts knows what the Spirit desires, because he asks according to God for the saints. And justice: who give to each according to his way — as to the disposition of the heart — and his fruit — as to the outward work. Isa. 3: Say to the just man that it is well, for he shall eat the fruit of his devices.”

“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 Deu 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.”

“heath--In Psa 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-- (Deu 29:23), barren ground.”