How does the lament turn toward mercy?

The heading interprets persistent corruption despite preaching, impending desolation, restoration and Christ’s redemption of mankind. The speaker laments like an autumn gleaner without grapes, desiring first figs. Holy and upright people have vanished; men wait for blood and hunt brothers to death. Evil is called good, princes require, judges are for giving and great men express desires. Even the best resembles a brier and the righteous a hedge thorn; visitation brings destruction. The warning against trust in friend or prince and disclosure to the bosom companion precedes son, daughter and daughter-in-law opposing parents and household enemies.

The speaker waits for God his saviour, who will hear. An enemy must not rejoice at his fall: he will rise and God lights darkness. He bears wrath for his sin until God judges his cause and brings him to justice’s light. The mocking enemy receives shame and is trodden like street mire; the edition identifies her as Babylon. Rebuilt walls and removal of the law follow, with the law explained as tyrannizing enemies’ rule. Coming from Assyria, fortified cities, river, seas and mountains is announced; desolate land for its inhabitants’ deeds is identified by the edition as Babylon.

A petition asks feeding of the inherited flock dwelling alone in Carmel’s forest, with Basan and Galaad pastures as of old. Wonders like Egypt’s departure are promised. Nations are confounded, hands on mouths, ears deaf, dust-licking like serpents and disturbed in their houses, fearing God. The closing praise names forgiveness of the remnant’s sin and delight in mercy, renewed compassion, iniquities put away and sins cast to sea-bottom. Truth to Jacob and mercy to Abraham fulfill ancient oaths. It gives no universal social-collapse mechanism or guaranteed private repentance procedure.