August 13, 2025 • 31 mins
What if God did speak directly from heaven and answer our old question: “Why, Lord?” One Old Testament prophet kept crying out to God. He asked why evil was everywhere around him and how long God was going to tolerate it. When God answered him, He told the prophet that He was about to put an end to these evil people and their wicked ways. That should have satisfied the prophet and ended the conversation.
But it didn’t. The man of God asked “Why?’ again: But why are you doing it that way? So even if God were to answer our “Why?” questions, we would just have more.
This Old Testament prophet was Habakkuk. The book named after him is a tremendous study in the problem of sin and suffering. It is short in length and seldom read, but its benefits are invaluable.
Read about this subject
- Scripture: Habakkuk
- Without Hope?
Listen to more on this subject
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
(00:00):
Hi, I’m Kerry Duke, host of My Godand My Neighbor podcast from Tennessee
Bible College, where we see the Bibleas not just another book, but the Book.
Join us in a study of the inspiredWord to strengthen your faith and to
share what you've learned with others.
Why does God allow evil?
Why does he let evil peoplecontinue to oppress other people?
(00:22):
Today we're looking at an OldTestament book that talks about this.
You may have never readthis book of the Bible.
Many Christians know little about it.
Some hardly recognize its name, butthis short Old Testament book written
long ago can help you bear the burdenof living in a world where wicked
people seem to have the upper hand.
That book is Habakkuk.
(00:44):
It was written before the Babyloniansinvaded Jew to beginning in 605 B.C..
The Jews at that time were very sinful.
Government officials were very corrupt.
Habakkuk saw all this evil.
He had prayed and prayed to God aboutit, but nothing changed, and that's when
he became frustrated just like Jeremiah,just like we, become frustrated today.
(01:09):
This time in this book ofHabakkuk, he prays to God,
but now he's feeling agitated.
As always with the problem ofevil, it all seems so simple.
There's great evil in the land.
God has the power to put an end toit, and it would be good for the
righteous if God put down these evilpeople now, but that's not happening.
(01:33):
At least not yet.
How can this be right?
How can this be fair?
That's when he cried out to God withtwo simple and yet profound questions.
Why and how long?
Let's begin reading in Habakkukchapter one, verse two, and
read through verse four.
“O Lord, how long shall I cry and youwill not hear? Even cry out to you
(01:56):
‘Violence!’ and you will not save.
Why do you show me iniquityand cause me to see trouble?
For plundering and violence are before me.
There is strife and contention arises.
Therefore, the law is powerless.
Justice never goes forth, for thewicked surround the righteous,
therefore perverse judgment proceeds.”
(02:17):
What was it that Habakkuk sawthat led him to be so upset?
Well, in verse two, he saidviolence was everywhere.
Remember that this is morethan physical violence.
It includes that, but it's much more.
When you see the word “violence” in theBible, think of someone who violates
other people by taking advantage ofthem by swindling and stealing, by lying
(02:42):
and slandering, by using the law intheir position to run over people—even
the poor, the widows and orphans.
These Jews were unjust and unfairin what they did, and they just
seemed to be getting away with it.
In verse three, Habakkuksaid they plundered.
That is, they stole from other people.
He says they caused strife and contention.
(03:04):
They caused a lot of hard feelings.
They caused division.
They were tearing families andcommunities and even the nation apart.
And regardless of how much Habakkukand other prophets preached
against it, they couldn't stop it.
Now this reminds me of whatSolomon said back in Ecclesiastes
chapter four verse one.
He said this about all theoppression that he had seen himself.
(03:28):
In Ecclesiastes four verse one, Solomonwrote, “Then I returned and considered all
the oppression that is done under the sun,and look, the tears of the oppressed, but
they have no comforter. And on the sideof their oppressors there is power, but
they have no comforter.” Even Solomon,the wisest and the most powerful man
(03:51):
on earth couldn't put a stop to all theoppression and the injustice that he saw.
That's how the prophet Habakkuk felt.
You might be thinking, butdidn't they have the law?
Didn't they have judges and the legalsystem to punish people like this?
Well, yes they did, but laws are onlyas effective as the people who are
supposed to enforce them are upright.
(04:13):
You can have all the laws on the booksthat you want, but if the people who
handle those laws are wicked, thoselaws are not going to do any good.
That's why he says in verse four that thelaw had no power to curb all this evil.
It wasn't being applied.
And as a result, he says that wickedpeople surrounded the righteous
(04:33):
and the law was being twisted toserve the wrong kind of people.
Does that sound familiar?
Does that sound like today?
This is what bothered this man of God.
He cried out “How long,O Lord” in verse two.
That is exactly what Davidof old cried out in Psalm 13.
He said in verse one, “How long, OLord, will you forget me forever?
(04:56):
How long will you hide your face from me?
How long shall I take counsel in mysoul, having sorrow in my heart daily?
How long will my enemybe exalted over me?”
Jeremiah the prophetasked God the same thing.
In Jeremiah chapter 12, beginningin verse one; “Righteous are you,
O Lord, when I plead with you.
Yet let me talk with youabout your judgements.
(05:18):
Why does the way of the wicked prosper?
Why are those happy whodeals so treacherously?
You have planted them.
Yes, they have taken root.
They grow, yes, they bear fruit.
You are near in their mouth,but far from their mind.
But you, O Lord, know me.
You have seen me.
You have tested my heart toward you.
Pull them out like sheep for the slaughterand prepare them for the day of slaughter.
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How long will the land mourn andthe herbs of every field wither?
The beasts and birds are consumedfor the wickedness of those who
dwell there because they saidhe will not see our final end.”
The saints who had died for the Lordin the last book of the Bible say this
in Revelation chapter six, verse 10.
(06:03):
“They cried with a loud voice, saying,How long, O Lord, holy and true,
until you judge and avenge our bloodon those who dwell on the earth?”
And here is yet another verse in theBible that raises this same question.
This is interesting.
It's in the book of Zechariah.
Zechariah is talking about the Jews wholived after the Babylonian captivity.
(06:27):
They've already endured that andhe's trying to encourage them.
So in Zechariah chapter one, verse 12, theBible says, “Then the angel of the Lord
answered and said, O Lord of hosts, howlong will you not have mercy on Jerusalem
and on the cities of Judah against whichyou were angry these seventy years?”
(06:49):
I realize that we've looked atmost of those passages before.
I'm repeating them here becausewe need to be reminded of how
common this feeling is even amongthe prophets of God in the Bible.
So Habakkuk sees all these badthings happening around him.
He has two questions for God.
The first one is in verse two (07:07):
How long?
The second one is in verse three (07:11):
Why?
Let's see what God has to sayabout those two questions.
God is the One who is speaking inyour Bible in verses five through 11.
Habakkuk cries out to God in versesone through four, and then God
responds in verses five through 11.
Let's read what the Lord says.
(07:33):
“Look among the nations and watch,be utterly astounded, for I will work
a work in your days, which you wouldnot believe though it were told you.
For indeed, I am raising up theChaldeans, a bitter and hasty
nation which marches through thebreadth of the earth to possess
dwelling places that are not theirs.
(07:54):
They are terrible and dreadful.
Their judgment and theirdignity proceed from themselves.
Their horses are swifter than leopardsand more fierce than evening wolves.
Their chargers charge ahead.
Their calvary comes from afar.
They fly like the eaglethat hastens to eat.
They all come for violence.
Their faces are set like the east wind.
(08:14):
They gather captives like sand.
They scoff at kings andprinces are scorned by them.
They deride every stronghold, for theyheap up earthen mounds and seize it.
Then his mind changes and he transgresses.
He commits offense, ascribinghis power to his God.”
In verse five, God answersthe question, How long?
(08:35):
Remember that Habakkuk begins byasking that question: how long Lord?
In verse two, he says, that is, Godsays, he's about to do something that
will astonish everyone who sees itin verse five, and he tells us when.
He says, I will do it in your days.
In the Hebrew language, thisis actually in the plural.
(08:57):
He's talking to the nation of Jewshere, but that would certainly
include Habakkuk the prophet.
Habakkuk wanted to know how much longerGod was going to tolerate this evil.
Now he has his answer.
It will happen in his lifetime.
Many times God foretold calamities.
That would happen long after thedeath of a prophet, but not this time.
(09:19):
God said you will live to see it.
When you do, God said, it willbe so horrendous that you'll
find it hard to believe.
Now, this is like us saying today, “Youwon't believe what's about to happen.”
Verse six tells us how Godwill punish these evil Jews.
He will send the Chaldeans against them.
(09:39):
These are the Babylonians.
Babylon was the capitalof the Chaldean empire.
God told Jeremiah the same thing,and Jeremiah warned the Jews
that the Babylonians were coming.
But they didn't believe it.
They paid a heavy pricefor their stubbornness.
Here's what Jeremiah wrote in Jeremiahchapter 25 verses eight through 10.
(10:00):
“Therefore, thus says the Lord ofhosts, because you have not heard my
words, behold, I will send and takeall the families of the north, says
the Lord, and Nebuchadnezzar, the kingof Babylon, my servant, and will bring
them against this land, against itsinhabitants and against these nations
all around, and will utterly destroythem and make them an astonishment,
(10:23):
a hissing and perpetual desolation.”
“Moreover, I will take from them the voiceof mirth and the voice of gladness, the
voice of the bridegroom and the voice ofthe bride, the sound of the millstones
and the light of the lamp. And thiswhole land shall be a desolation and an
astonishment, and these nations shallserve the king of Babylon seventy years.”
(10:46):
Again, that is Jeremiah 25verses eight through 11.
The description of the bloodshedand devastation of the Jewish
people in Habakkuk chapter one is afrightening image of a people who are
about to reap what they have sown.
God will use these Chaldeans toput down all the evil that was
tormenting the prophet Habakkuk.
(11:08):
That would be the answer to his prayer.
So how did Habakkuk feel now that Godfinally told him that he was going
to do something about all this evil?
You would think that he would've said,“Thank you, Lord. Thank you that you've
heard my prayer, or forgive me, Lord,for being impatient and doubting You.”
But that's not how he reacted.
(11:29):
God's answer doesn't satisfy Habakkuk.
In fact, it confuses him.
Now he has even morequestions about God's justice.
That section begins in verse 12.
Now beginning in verse12, Habakkuk is talking.
He has a problem with whatGod said He was going to do.
He treads carefully whenhe brings this up to God.
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In verse 12, he says, “Are you not fromeverlasting, O Lord, my God, my Holy One?
We shall not die.
O Lord, You have appointedthem for judgment.
O rock, You have markedthem for correction.
You are of purer eyes than to beholdevil, and cannot look on wickedness.”
So notice that he acknowledges Godas the eternal one here in verse 12.
(12:15):
“Are you not from Everlasting.
O God?” And in a sense, he thankedGod that the righteous Jews would be
spared because he said “we shall notdie.” He also understood that God was
going to punish all these evil peoplethat he was so upset about because he
said, you have appointed them, thatis, these evil Jews, for judgment.
(12:36):
He was talking about those wicked Jews.
In verse 13, he even acknowledges God'sjustice and says God cannot really
tolerate evil because he says “Youcannot look on wickedness,” that is,
look on it in an approving way. Butthen he comes back to the same old
question we've been looking at in thisstudy. He says in verse 13, “Why?”
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Look at verse 13.
Why do you look on those whodeal treacherously and hold your
tongue when the wicked persondevours a person more righteous
than he?” Who's he talking about?
He's talking about the Chaldeans.
He's saying to God, I understandthat you're about to punish the Jews.
That's a good thing.
That's a just thingbecause they deserve it.
(13:22):
But why and how can you use peoplethat are worse than these Jews are?
They need punishing more than the Jews.
You see, Habakkuk can't figurethis out and he seems to have a
problem with how this could be fair.
So glance again in your Bible inverse 13 and underline the word why.
Here we've come full circle backto chapter one verse three, where
(13:46):
Habakkuk the prophet asked God why.
Then God answered him, butthe prophet was not satisfied.
So now he's gone from having a problemwith God not doing anything about
evil to having a question about howGod does something about that evil.
Isn't that amazing?
You see, even if God were to speak fromheaven today and answer some of our
(14:09):
questions about why things happen theway that they do, we would just have
more questions like the prophet Habakkuk.
Let's read the rest of the chapter.
Habakkuk proceeds to tell Godhow evil these Chaldeans were.
He says in verse 13, “You are ofpurer eyes that to behold evil
and cannot look on wickedness.
(14:30):
Why do you look on those whodeal treacherously and hold your
tongue when the wicked devoursa person more righteous than he?
Why do you make men like the fishof the sea, like creeping things
that have no ruler over them?
They take up all of them with a hook.
They catch them in their net andgather them in their dragnet.
Therefore, they rejoice and are glad.”Again, he's talking about the Chaldeans
(14:53):
and what they did to other nations.
“Therefore, they sacrifice their netand burn incense to their dragnet
because by them,” that is, by thepower of the Chaldeans, “their share
is sumptuous and their food plentiful.
Shall they therefore empty their net andcontinue to slay nations without pity?”
(15:14):
Then we come to chapter two.
And Habakkuk basicallysays here, that's my case.
That's what I've been struggling with.
I presented my case to you, Lord.
Now I'm ready to hear whatyou have to say to me.
That's what he says in verse one.
He says, “I will stand my watchand set myself on the rampart and
watch to see what He,” that is,what God “will say to me and what
(15:37):
I will answer when I am corrected.”
So Habakkuk is saying, I've made my caseand now I'm going to listen to you, God.
He's not as bold as Jobwas in Job chapter 23.
You'll remember that Job said that hewished he knew where God was so that
he could talk to him and Job made theclaim that he would understand what
God would say to him and he'd be ableto answer all of God's questions.
(16:00):
Habakkuk doesn't go that far, buthe does believe that he has a point.
So God speaks beginning in verse two.
Almost all of chapter two is God talkingabout the Babylonians, and the first
thing he says in verse two and threeis that their time is coming too.
Just because the Lord used them to punishJudah did not mean that they were off the
(16:23):
hook and weren't going to be punished.
Let's read verses two and three.
“Then the Lord answered me andsaid, Write the vision and make it
plain on the tablets that he mayrun who reads it.” This vision is
not Habakkuk seeing into heaven.
It's not him seeing angels orchariots of fire like you would
normally perhaps think of a vision.
(16:45):
This vision means that God is speaking,that God is decreeing something.
Here, God is pronouncing his judgment.
That's the idea of the vision here,and Habakkuk is told to write it.
He's told to make it plain on tabletsso that he may run who reads it.
This is for readers for years to come.
(17:06):
To run simply means tolisten to it and obey it.
Be prepared.
Make sure that your life isright, especially when it happens.
In verse three, he says, “For thevision is yet for an appointed time,
but at the end it will speak and itwill not lie.” In other words, God
is assuring the prophet here thathe will deal with these Babylonians.
(17:28):
He's going to use theBabylonians to punish Judah.
But years later, God willpunish those same Babylonians.
That's what he means when he saysthis is for an appointed time.
God's divine wisdom had alreadydecided when this is going to occur.
He says even though it's goingto be sometime in the future,
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when it comes, it will not tarry.
He says at the end it willspeak and will not lie.
That is the vision about thepunishment of these Babylonians.
When it does happen, it will not lie.
It's coming.
Though it tarries, wait for it.
So what he says about the Chaldeanscoming into Judah and punishing them is
(18:12):
going to happen in the near future, butthe punishment of the Babylonians is
going to be somewhere off in the future.
And he says you're just going to haveto wait for it because he says it
will surely come, it will not tarry.
In other words, when it does happen,it's going to happen swiftly.
It will not tarry.
Then there is something here that Ineed to point out about verse three, and
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that is this vision about this appointedtime and how that when it comes, it will
not tarry is not about the end of time.
This is not about the Lord's coming.
This is not a verse aboutthe day of judgment.
A lot of preachers take thiscompletely out of its context.
The context is God's judgmentupon these Chaldeans.
(18:55):
This is not about the end of time,but God is saying in this chapter,
I will deal with these people.
You see, the whole problemis the problem of evil.
The prophet wants to know how muchlonger it's going to be until God
punishes these people of Judah.
And God says, I'm going to do that.
I will send the Chaldeans upon them.
And then the prophet says,but they're worse than we are.
(19:17):
What are you going to do about them?
And God is answering in chaptertwo of the Book of Habakkuk,
he says, I will deal with them.
What were these Babylonians guilty of?
How sinful were they?
How evil was this nation?
You see, Habakkuk has told God somethings about what they had been doing.
That's in chapter one.
(19:37):
God is saying in chapter two,Habakkuk, I know how evil they are.
As a matter of fact, I knowmore about them than you do.
Let me tell you some things thatI see in these people in Babylon.
So beginning in verse four, he says,“Behold the proud.” He's talking about the
Babylonians. “His soul is not upright inhim.” Remember that many times in the Old
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Testament, when a prophet talks about anation, he addresses or speaks about that
nation in terms of a singular individual.
He talks about him or he or his.
That's what you have in verse four.
This is not an individual.
It's not just the king of Babylon here.
This is the nation.
And the first sin that Godpoints out in the Babylonian
(20:24):
empire was the sin of pride.
As you read the prophets in the OldTestament and you find them condemning
these nations, whether those nationsare the nations of Judah and Israel
or the Gentile nations around them,you will find that pride is one of
the main things that they talk aboutbecause these nations were powerful.
(20:47):
They had money.
They had accomplished manyvictories through war, and
their heart was lifted up.
They'd become very pridefulfrom the king on down.
So the Bible says here that Godis saying you may be prideful.
You may think that your kingdom isgoing to last forever, but it will not.
God says in verse four that he is proud.
“His soul is not upright in him.
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The just,” however, he says, “shalllive by his faith.” That's quoted
in Romans one 17 and in Galatiansthree, verse 11 in the New Testament.
In verse five, you find another commonproblem in the Old Testament as well
as today, and that is drinking alcohol.
“Indeed, because he transgressesby wine, he is a proud man, he does
(21:34):
not stay at home because he enlargeshis desire as hell” or Hades.
He's like death and cannot be satisfied.
He gathers to himself all nationsand heaps up for himself all peoples.
What he describes here about theBabylonians is what nations have
done for thousands of years.
First of all, he talks about drinking.
(21:55):
He transgresses by wine.
We're going to read more aboutthat later in this chapter.
So let me go back to what hesays about being a proud man.
This pride of the nation meansthat the nation is not satisfied.
They have to have more land.
They have to conquer more countries.
They have to have morepower and more control.
That's what he means when he says here: he's like death and cannot be satisfied. (22:15):
undefined
He cannot be satisfied withthe money and the power and the
land that he has as a nation.
So he gathers to himself all nationsand heaps up for himself all peoples.
The Bible says in verse six thatpeople are going to talk about
the Babylonians when they do fall.
(22:38):
“Will not all these take up aproverb against him,” that is,
the Babylonians, and “a tauntingriddle against him and say, Woe to
him who increases what is not his.
How long…?
So even the people around theseBabylonians were looking at their
power, their hunger for more landand more power and more wealth.
And they say this (22:59):
“Woe to him who increases what is not his! How long?”
they're asking—the same question thatHabakkuk said: How much longer are
these people going to get away withtheir oppression of other nations?
“To him who loads himself with manypledges. Will not your creditors rise up
suddenly? Will they not awaken who oppressyou and you will become their booty?”
(23:22):
In other words, the Babylonians who hadtaken advantage of and conquered all these
nations will be conquered themselves.
Isn't that what always happens though?
That's what these other nationsare going to say about them.
In verse eight they're saying “becauseyou have plundered many nations,
all the remnant of the people shallplunder you, because of men's blood
(23:42):
and the violence of the land and thecity and of all who dwell in it.”
In verse nine, he talks abouthow that they're covetous.
This was a problem ofthe Babylonian people.
“Woe to him who covets evil gain forhis house, that he may set his nest on
high, that he may be delivered from thepower of disaster.” This is something
that happens to individuals today.
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They want to be secure and they endup with a false sense of security.
They want to have enough money andenough power and control in their
lives so that they're free from danger,as he says here, so that he may be
delivered from the power of disaster.
They want to be so secure in lifethat they won't have any troubles.
They want to have their nest set on high.
(24:25):
That was true of the entireBabylonian nation and especially
the king and the government.
God describes how sinful theseBabylonians were even more in verse 12.
He says, “Woe to him who builds atown with bloodshed, who establishes
a city by iniquity.” Oh, sure theBabylonians built a great empire.
(24:46):
But how did they do that?
They did it by lying, by takingadvantage of other people
and by killing other people.
That's how they built up the empire.
And God says payday is coming.
The Bible says in verse 14, “For the earthwill be filled with the knowledge of the
glory of the Lord as the waters cover thesea.” Then he goes back to the problem
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of drinking alcohol in the Babyloniannation. He says in verse 15, “Woe to him
who gives his neighbor drink, pressing tohim your bottle, even to make him drunk,
that you may look on his nakedness.”
This shows that it's not only a sinto drink, but it's also a sin to give
drink to someone else, and that isa very important verse to remember
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when you read John chapter two.
There are many people thatthink that Jesus made alcoholic
wine in John chapter two.
If Jesus made alcoholic wine inJohn chapter two, He would've
made between 90 and 120 gallons ofalcohol to give to people who had
already been drinking that wine.
(25:52):
That would've made them very drunk.
If Jesus had made alcoholic winein John chapter two, he would have
violated Habakkuk chapter two, verse 15.
Now, there's much more to say aboutthat and we've got resources on that
very question, but I just wanted topoint that out as a side note here.
The main point of course in the chapteris that these people are guilty of this.
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They have all these sins that are intheir country, and God is saying to
Habakkuk, this is how sinful they are.
I will take care of them.
But he's not finished because in verse18 God says, “What profit is the image…?”
So now we're talking about idolatry.
“That its maker should carve it, themolded image, a teacher of lies that
(26:37):
the maker of its mold should trust init to make mute idols. Woe to him who
says to wood, ‘Awake!’ to the silentstone, ‘Arise, it shall teach.’ Behold,
it is overlaid with gold and silver.Yet in it, there is no breath at all.”
He's talking about the idols theymade, the idols that they worshiped,
the idols that they prayed to.
(26:58):
This was common in Babylon as it wasin many of these other Gentile nations.
The chapter ends with these famouswords in verse 20, “But the Lord
is in his holy temple. Let all theearth keep silence before Him.” What
a passage of Scripture that is forus to read and think about today.
But here in Habakkuk chapter two, Godis responding to what Habakkuk said.
(27:23):
Habakkuk said, Lord, don't youknow that these Babylonians are
worse than the people of Judah?
How can you let this go?
How can you not punish them?
And God is saying in Habakkuk chaptertwo, I know how sinful they are.
I know much more abouttheir situation than you do.
And I have a plan.
I will punish them.
But, and here's the point.
(27:44):
When we think about the evil that is inthe world, and we ask God, why, Lord,
why do you allow that to happen and howmuch longer will you let that happen?
God is saying here to the prophet what hesays so many times in other Old Testament
books (27:59):
I will take care of these evil people, but I will decide when it happens,
not you, and I will do it in my way, notthe way that you think I should do it.
I will do it in my owntime and in my own way.
That's chapter two.
That brings us to chapter three here.
Habakkuk is talking and what did hesay after God put him in his place?
(28:20):
How did he feel about that?
He humbled himself beforeGod, just like Job did.
He was afraid when he heard what God said.
In chapter three, verse two, he said,“O Lord, I have heard your speech and
was afraid. O Lord, revive your workin the midst of the years, in the
midst of the years make it known inwrath. Remember mercy.” So now he's
(28:43):
acknowledging the great power of God.
Now he's acknowledging, he's admitting,that God knows what He's doing.
God has power over the nations.
God has power over the natural world.
God has power to deliver His people,and he ends this book with a different
outlook, a different perspective.
This is one of the great statementsof faith anywhere in the Bible.
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Notice the change in this chaptersince the book opened before.
When the book started, he'sfrustrated, he's anxious.
Now he's calm and happy.
Before he had questions.
Now he has gratitude.
Before he questioned God's justice.
Now he praises God's mercy.
Before nothing satisfied him.
(29:24):
Now, nothing dissatisfies him.
Before he relied on his thinkingand now he trusts in God.
Many times this journey is repeatedin the Bible, and today a man thinks
that God's not running the worldlike he should, and he becomes
frustrated and he becomes critical.
That's what we saw in Job.
That's what we saw in Asaph, and nowwe're seeing it in Habakkuk the prophet.
(29:47):
They had a change of mind becausethey had a change of perspective.
He began by saying, why Lord andhow long, and toward the end of this
book, you find one of the greatestfaith statements in all the Bible.
It's in chapter three, verse 17 and 18.
“Though the fig tree may not blossom norfruit be on the vines, though the labor of
the olive may fail, and the fields yieldno food, though the flock may be cut off
(30:11):
from the fold and there be no herd in thestalls: Yet I will rejoice in the Lord.
I will joy in the God of my salvation.”
Thank you for listeningto My God and My Neighbor.
Stay connected with our podcast on ourwebsite and on Apple, Spotify, YouTube,
or wherever fine podcasts are distributed.
(30:32):
Tennessee Bible College, providingChristian education since 1975
in Cookeville, Tennessee, offersundergraduate and graduate programs.
Study at your level.
Aim higher and get in touch with us today.
Hi, I’m Kerry Duke, host of My Godand My Neighbor podcast from Tennessee
Bible College, where we see the Bibleas not just another book, but the Book.
Join us in a study of the inspiredWord to strengthen your faith and to
share what you've learned with others.
Why does God allow evil?
Why does he let evil peoplecontinue to oppress other people?
(00:22):
Today we're looking at an OldTestament book that talks about this.
You may have never readthis book of the Bible.
Many Christians know little about it.
Some hardly recognize its name, butthis short Old Testament book written
long ago can help you bear the burdenof living in a world where wicked
people seem to have the upper hand.
That book is Habakkuk.
(00:44):
It was written before the Babyloniansinvaded Jew to beginning in 605 B.C..
The Jews at that time were very sinful.
Government officials were very corrupt.
Habakkuk saw all this evil.
He had prayed and prayed to God aboutit, but nothing changed, and that's when
he became frustrated just like Jeremiah,just like we, become frustrated today.
(01:09):
This time in this book ofHabakkuk, he prays to God,
but now he's feeling agitated.
As always with the problem ofevil, it all seems so simple.
There's great evil in the land.
God has the power to put an end toit, and it would be good for the
righteous if God put down these evilpeople now, but that's not happening.
(01:33):
At least not yet.
How can this be right?
How can this be fair?
That's when he cried out to God withtwo simple and yet profound questions.
Why and how long?
Let's begin reading in Habakkukchapter one, verse two, and
read through verse four.
“O Lord, how long shall I cry and youwill not hear? Even cry out to you
(01:56):
‘Violence!’ and you will not save.
Why do you show me iniquityand cause me to see trouble?
For plundering and violence are before me.
There is strife and contention arises.
Therefore, the law is powerless.
Justice never goes forth, for thewicked surround the righteous,
therefore perverse judgment proceeds.”
(02:17):
What was it that Habakkuk sawthat led him to be so upset?
Well, in verse two, he saidviolence was everywhere.
Remember that this is morethan physical violence.
It includes that, but it's much more.
When you see the word “violence” in theBible, think of someone who violates
other people by taking advantage ofthem by swindling and stealing, by lying
(02:42):
and slandering, by using the law intheir position to run over people—even
the poor, the widows and orphans.
These Jews were unjust and unfairin what they did, and they just
seemed to be getting away with it.
In verse three, Habakkuksaid they plundered.
That is, they stole from other people.
He says they caused strife and contention.
(03:04):
They caused a lot of hard feelings.
They caused division.
They were tearing families andcommunities and even the nation apart.
And regardless of how much Habakkukand other prophets preached
against it, they couldn't stop it.
Now this reminds me of whatSolomon said back in Ecclesiastes
chapter four verse one.
He said this about all theoppression that he had seen himself.
(03:28):
In Ecclesiastes four verse one, Solomonwrote, “Then I returned and considered all
the oppression that is done under the sun,and look, the tears of the oppressed, but
they have no comforter. And on the sideof their oppressors there is power, but
they have no comforter.” Even Solomon,the wisest and the most powerful man
(03:51):
on earth couldn't put a stop to all theoppression and the injustice that he saw.
That's how the prophet Habakkuk felt.
You might be thinking, butdidn't they have the law?
Didn't they have judges and the legalsystem to punish people like this?
Well, yes they did, but laws are onlyas effective as the people who are
supposed to enforce them are upright.
(04:13):
You can have all the laws on the booksthat you want, but if the people who
handle those laws are wicked, thoselaws are not going to do any good.
That's why he says in verse four that thelaw had no power to curb all this evil.
It wasn't being applied.
And as a result, he says that wickedpeople surrounded the righteous
(04:33):
and the law was being twisted toserve the wrong kind of people.
Does that sound familiar?
Does that sound like today?
This is what bothered this man of God.
He cried out “How long,O Lord” in verse two.
That is exactly what Davidof old cried out in Psalm 13.
He said in verse one, “How long, OLord, will you forget me forever?
(04:56):
How long will you hide your face from me?
How long shall I take counsel in mysoul, having sorrow in my heart daily?
How long will my enemybe exalted over me?”
Jeremiah the prophetasked God the same thing.
In Jeremiah chapter 12, beginningin verse one; “Righteous are you,
O Lord, when I plead with you.
Yet let me talk with youabout your judgements.
(05:18):
Why does the way of the wicked prosper?
Why are those happy whodeals so treacherously?
You have planted them.
Yes, they have taken root.
They grow, yes, they bear fruit.
You are near in their mouth,but far from their mind.
But you, O Lord, know me.
You have seen me.
You have tested my heart toward you.
Pull them out like sheep for the slaughterand prepare them for the day of slaughter.
(05:43):
How long will the land mourn andthe herbs of every field wither?
The beasts and birds are consumedfor the wickedness of those who
dwell there because they saidhe will not see our final end.”
The saints who had died for the Lordin the last book of the Bible say this
in Revelation chapter six, verse 10.
(06:03):
“They cried with a loud voice, saying,How long, O Lord, holy and true,
until you judge and avenge our bloodon those who dwell on the earth?”
And here is yet another verse in theBible that raises this same question.
This is interesting.
It's in the book of Zechariah.
Zechariah is talking about the Jews wholived after the Babylonian captivity.
(06:27):
They've already endured that andhe's trying to encourage them.
So in Zechariah chapter one, verse 12, theBible says, “Then the angel of the Lord
answered and said, O Lord of hosts, howlong will you not have mercy on Jerusalem
and on the cities of Judah against whichyou were angry these seventy years?”
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I realize that we've looked atmost of those passages before.
I'm repeating them here becausewe need to be reminded of how
common this feeling is even amongthe prophets of God in the Bible.
So Habakkuk sees all these badthings happening around him.
He has two questions for God.
The first one is in verse two (07:07):
How long?
The second one is in verse three (07:11):
Why?
Let's see what God has to sayabout those two questions.
God is the One who is speaking inyour Bible in verses five through 11.
Habakkuk cries out to God in versesone through four, and then God
responds in verses five through 11.
Let's read what the Lord says.
(07:33):
“Look among the nations and watch,be utterly astounded, for I will work
a work in your days, which you wouldnot believe though it were told you.
For indeed, I am raising up theChaldeans, a bitter and hasty
nation which marches through thebreadth of the earth to possess
dwelling places that are not theirs.
(07:54):
They are terrible and dreadful.
Their judgment and theirdignity proceed from themselves.
Their horses are swifter than leopardsand more fierce than evening wolves.
Their chargers charge ahead.
Their calvary comes from afar.
They fly like the eaglethat hastens to eat.
They all come for violence.
Their faces are set like the east wind.
(08:14):
They gather captives like sand.
They scoff at kings andprinces are scorned by them.
They deride every stronghold, for theyheap up earthen mounds and seize it.
Then his mind changes and he transgresses.
He commits offense, ascribinghis power to his God.”
In verse five, God answersthe question, How long?
(08:35):
Remember that Habakkuk begins byasking that question: how long Lord?
In verse two, he says, that is, Godsays, he's about to do something that
will astonish everyone who sees itin verse five, and he tells us when.
He says, I will do it in your days.
In the Hebrew language, thisis actually in the plural.
(08:57):
He's talking to the nation of Jewshere, but that would certainly
include Habakkuk the prophet.
Habakkuk wanted to know how much longerGod was going to tolerate this evil.
Now he has his answer.
It will happen in his lifetime.
Many times God foretold calamities.
That would happen long after thedeath of a prophet, but not this time.
(09:19):
God said you will live to see it.
When you do, God said, it willbe so horrendous that you'll
find it hard to believe.
Now, this is like us saying today, “Youwon't believe what's about to happen.”
Verse six tells us how Godwill punish these evil Jews.
He will send the Chaldeans against them.
(09:39):
These are the Babylonians.
Babylon was the capitalof the Chaldean empire.
God told Jeremiah the same thing,and Jeremiah warned the Jews
that the Babylonians were coming.
But they didn't believe it.
They paid a heavy pricefor their stubbornness.
Here's what Jeremiah wrote in Jeremiahchapter 25 verses eight through 10.
(10:00):
“Therefore, thus says the Lord ofhosts, because you have not heard my
words, behold, I will send and takeall the families of the north, says
the Lord, and Nebuchadnezzar, the kingof Babylon, my servant, and will bring
them against this land, against itsinhabitants and against these nations
all around, and will utterly destroythem and make them an astonishment,
(10:23):
a hissing and perpetual desolation.”
“Moreover, I will take from them the voiceof mirth and the voice of gladness, the
voice of the bridegroom and the voice ofthe bride, the sound of the millstones
and the light of the lamp. And thiswhole land shall be a desolation and an
astonishment, and these nations shallserve the king of Babylon seventy years.”
(10:46):
Again, that is Jeremiah 25verses eight through 11.
The description of the bloodshedand devastation of the Jewish
people in Habakkuk chapter one is afrightening image of a people who are
about to reap what they have sown.
God will use these Chaldeans toput down all the evil that was
tormenting the prophet Habakkuk.
(11:08):
That would be the answer to his prayer.
So how did Habakkuk feel now that Godfinally told him that he was going
to do something about all this evil?
You would think that he would've said,“Thank you, Lord. Thank you that you've
heard my prayer, or forgive me, Lord,for being impatient and doubting You.”
But that's not how he reacted.
(11:29):
God's answer doesn't satisfy Habakkuk.
In fact, it confuses him.
Now he has even morequestions about God's justice.
That section begins in verse 12.
Now beginning in verse12, Habakkuk is talking.
He has a problem with whatGod said He was going to do.
He treads carefully whenhe brings this up to God.
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In verse 12, he says, “Are you not fromeverlasting, O Lord, my God, my Holy One?
We shall not die.
O Lord, You have appointedthem for judgment.
O rock, You have markedthem for correction.
You are of purer eyes than to beholdevil, and cannot look on wickedness.”
So notice that he acknowledges Godas the eternal one here in verse 12.
(12:15):
“Are you not from Everlasting.
O God?” And in a sense, he thankedGod that the righteous Jews would be
spared because he said “we shall notdie.” He also understood that God was
going to punish all these evil peoplethat he was so upset about because he
said, you have appointed them, thatis, these evil Jews, for judgment.
(12:36):
He was talking about those wicked Jews.
In verse 13, he even acknowledges God'sjustice and says God cannot really
tolerate evil because he says “Youcannot look on wickedness,” that is,
look on it in an approving way. Butthen he comes back to the same old
question we've been looking at in thisstudy. He says in verse 13, “Why?”
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Look at verse 13.
Why do you look on those whodeal treacherously and hold your
tongue when the wicked persondevours a person more righteous
than he?” Who's he talking about?
He's talking about the Chaldeans.
He's saying to God, I understandthat you're about to punish the Jews.
That's a good thing.
That's a just thingbecause they deserve it.
(13:22):
But why and how can you use peoplethat are worse than these Jews are?
They need punishing more than the Jews.
You see, Habakkuk can't figurethis out and he seems to have a
problem with how this could be fair.
So glance again in your Bible inverse 13 and underline the word why.
Here we've come full circle backto chapter one verse three, where
(13:46):
Habakkuk the prophet asked God why.
Then God answered him, butthe prophet was not satisfied.
So now he's gone from having a problemwith God not doing anything about
evil to having a question about howGod does something about that evil.
Isn't that amazing?
You see, even if God were to speak fromheaven today and answer some of our
(14:09):
questions about why things happen theway that they do, we would just have
more questions like the prophet Habakkuk.
Let's read the rest of the chapter.
Habakkuk proceeds to tell Godhow evil these Chaldeans were.
He says in verse 13, “You are ofpurer eyes that to behold evil
and cannot look on wickedness.
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Why do you look on those whodeal treacherously and hold your
tongue when the wicked devoursa person more righteous than he?
Why do you make men like the fishof the sea, like creeping things
that have no ruler over them?
They take up all of them with a hook.
They catch them in their net andgather them in their dragnet.
Therefore, they rejoice and are glad.”Again, he's talking about the Chaldeans
(14:53):
and what they did to other nations.
“Therefore, they sacrifice their netand burn incense to their dragnet
because by them,” that is, by thepower of the Chaldeans, “their share
is sumptuous and their food plentiful.
Shall they therefore empty their net andcontinue to slay nations without pity?”
(15:14):
Then we come to chapter two.
And Habakkuk basicallysays here, that's my case.
That's what I've been struggling with.
I presented my case to you, Lord.
Now I'm ready to hear whatyou have to say to me.
That's what he says in verse one.
He says, “I will stand my watchand set myself on the rampart and
watch to see what He,” that is,what God “will say to me and what
(15:37):
I will answer when I am corrected.”
So Habakkuk is saying, I've made my caseand now I'm going to listen to you, God.
He's not as bold as Jobwas in Job chapter 23.
You'll remember that Job said that hewished he knew where God was so that
he could talk to him and Job made theclaim that he would understand what
God would say to him and he'd be ableto answer all of God's questions.
(16:00):
Habakkuk doesn't go that far, buthe does believe that he has a point.
So God speaks beginning in verse two.
Almost all of chapter two is God talkingabout the Babylonians, and the first
thing he says in verse two and threeis that their time is coming too.
Just because the Lord used them to punishJudah did not mean that they were off the
(16:23):
hook and weren't going to be punished.
Let's read verses two and three.
“Then the Lord answered me andsaid, Write the vision and make it
plain on the tablets that he mayrun who reads it.” This vision is
not Habakkuk seeing into heaven.
It's not him seeing angels orchariots of fire like you would
normally perhaps think of a vision.
(16:45):
This vision means that God is speaking,that God is decreeing something.
Here, God is pronouncing his judgment.
That's the idea of the vision here,and Habakkuk is told to write it.
He's told to make it plain on tabletsso that he may run who reads it.
This is for readers for years to come.
(17:06):
To run simply means tolisten to it and obey it.
Be prepared.
Make sure that your life isright, especially when it happens.
In verse three, he says, “For thevision is yet for an appointed time,
but at the end it will speak and itwill not lie.” In other words, God
is assuring the prophet here thathe will deal with these Babylonians.
(17:28):
He's going to use theBabylonians to punish Judah.
But years later, God willpunish those same Babylonians.
That's what he means when he saysthis is for an appointed time.
God's divine wisdom had alreadydecided when this is going to occur.
He says even though it's goingto be sometime in the future,
(17:50):
when it comes, it will not tarry.
He says at the end it willspeak and will not lie.
That is the vision about thepunishment of these Babylonians.
When it does happen, it will not lie.
It's coming.
Though it tarries, wait for it.
So what he says about the Chaldeanscoming into Judah and punishing them is
(18:12):
going to happen in the near future, butthe punishment of the Babylonians is
going to be somewhere off in the future.
And he says you're just going to haveto wait for it because he says it
will surely come, it will not tarry.
In other words, when it does happen,it's going to happen swiftly.
It will not tarry.
Then there is something here that Ineed to point out about verse three, and
(18:34):
that is this vision about this appointedtime and how that when it comes, it will
not tarry is not about the end of time.
This is not about the Lord's coming.
This is not a verse aboutthe day of judgment.
A lot of preachers take thiscompletely out of its context.
The context is God's judgmentupon these Chaldeans.
(18:55):
This is not about the end of time,but God is saying in this chapter,
I will deal with these people.
You see, the whole problemis the problem of evil.
The prophet wants to know how muchlonger it's going to be until God
punishes these people of Judah.
And God says, I'm going to do that.
I will send the Chaldeans upon them.
And then the prophet says,but they're worse than we are.
(19:17):
What are you going to do about them?
And God is answering in chaptertwo of the Book of Habakkuk,
he says, I will deal with them.
What were these Babylonians guilty of?
How sinful were they?
How evil was this nation?
You see, Habakkuk has told God somethings about what they had been doing.
That's in chapter one.
(19:37):
God is saying in chapter two,Habakkuk, I know how evil they are.
As a matter of fact, I knowmore about them than you do.
Let me tell you some things thatI see in these people in Babylon.
So beginning in verse four, he says,“Behold the proud.” He's talking about the
Babylonians. “His soul is not upright inhim.” Remember that many times in the Old
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Testament, when a prophet talks about anation, he addresses or speaks about that
nation in terms of a singular individual.
He talks about him or he or his.
That's what you have in verse four.
This is not an individual.
It's not just the king of Babylon here.
This is the nation.
And the first sin that Godpoints out in the Babylonian
(20:24):
empire was the sin of pride.
As you read the prophets in the OldTestament and you find them condemning
these nations, whether those nationsare the nations of Judah and Israel
or the Gentile nations around them,you will find that pride is one of
the main things that they talk aboutbecause these nations were powerful.
(20:47):
They had money.
They had accomplished manyvictories through war, and
their heart was lifted up.
They'd become very pridefulfrom the king on down.
So the Bible says here that Godis saying you may be prideful.
You may think that your kingdom isgoing to last forever, but it will not.
God says in verse four that he is proud.
“His soul is not upright in him.
(21:09):
The just,” however, he says, “shalllive by his faith.” That's quoted
in Romans one 17 and in Galatiansthree, verse 11 in the New Testament.
In verse five, you find another commonproblem in the Old Testament as well
as today, and that is drinking alcohol.
“Indeed, because he transgressesby wine, he is a proud man, he does
(21:34):
not stay at home because he enlargeshis desire as hell” or Hades.
He's like death and cannot be satisfied.
He gathers to himself all nationsand heaps up for himself all peoples.
What he describes here about theBabylonians is what nations have
done for thousands of years.
First of all, he talks about drinking.
(21:55):
He transgresses by wine.
We're going to read more aboutthat later in this chapter.
So let me go back to what hesays about being a proud man.
This pride of the nation meansthat the nation is not satisfied.
They have to have more land.
They have to conquer more countries.
They have to have morepower and more control.
That's what he means when he says here: he's like death and cannot be satisfied. (22:15):
undefined
He cannot be satisfied withthe money and the power and the
land that he has as a nation.
So he gathers to himself all nationsand heaps up for himself all peoples.
The Bible says in verse six thatpeople are going to talk about
the Babylonians when they do fall.
(22:38):
“Will not all these take up aproverb against him,” that is,
the Babylonians, and “a tauntingriddle against him and say, Woe to
him who increases what is not his.
How long…?
So even the people around theseBabylonians were looking at their
power, their hunger for more landand more power and more wealth.
And they say this (22:59):
“Woe to him who increases what is not his! How long?”
they're asking—the same question thatHabakkuk said: How much longer are
these people going to get away withtheir oppression of other nations?
“To him who loads himself with manypledges. Will not your creditors rise up
suddenly? Will they not awaken who oppressyou and you will become their booty?”
(23:22):
In other words, the Babylonians who hadtaken advantage of and conquered all these
nations will be conquered themselves.
Isn't that what always happens though?
That's what these other nationsare going to say about them.
In verse eight they're saying “becauseyou have plundered many nations,
all the remnant of the people shallplunder you, because of men's blood
(23:42):
and the violence of the land and thecity and of all who dwell in it.”
In verse nine, he talks abouthow that they're covetous.
This was a problem ofthe Babylonian people.
“Woe to him who covets evil gain forhis house, that he may set his nest on
high, that he may be delivered from thepower of disaster.” This is something
that happens to individuals today.
(24:04):
They want to be secure and they endup with a false sense of security.
They want to have enough money andenough power and control in their
lives so that they're free from danger,as he says here, so that he may be
delivered from the power of disaster.
They want to be so secure in lifethat they won't have any troubles.
They want to have their nest set on high.
(24:25):
That was true of the entireBabylonian nation and especially
the king and the government.
God describes how sinful theseBabylonians were even more in verse 12.
He says, “Woe to him who builds atown with bloodshed, who establishes
a city by iniquity.” Oh, sure theBabylonians built a great empire.
(24:46):
But how did they do that?
They did it by lying, by takingadvantage of other people
and by killing other people.
That's how they built up the empire.
And God says payday is coming.
The Bible says in verse 14, “For the earthwill be filled with the knowledge of the
glory of the Lord as the waters cover thesea.” Then he goes back to the problem
(25:07):
of drinking alcohol in the Babyloniannation. He says in verse 15, “Woe to him
who gives his neighbor drink, pressing tohim your bottle, even to make him drunk,
that you may look on his nakedness.”
This shows that it's not only a sinto drink, but it's also a sin to give
drink to someone else, and that isa very important verse to remember
(25:32):
when you read John chapter two.
There are many people thatthink that Jesus made alcoholic
wine in John chapter two.
If Jesus made alcoholic wine inJohn chapter two, He would've
made between 90 and 120 gallons ofalcohol to give to people who had
already been drinking that wine.
(25:52):
That would've made them very drunk.
If Jesus had made alcoholic winein John chapter two, he would have
violated Habakkuk chapter two, verse 15.
Now, there's much more to say aboutthat and we've got resources on that
very question, but I just wanted topoint that out as a side note here.
The main point of course in the chapteris that these people are guilty of this.
(26:15):
They have all these sins that are intheir country, and God is saying to
Habakkuk, this is how sinful they are.
I will take care of them.
But he's not finished because in verse18 God says, “What profit is the image…?”
So now we're talking about idolatry.
“That its maker should carve it, themolded image, a teacher of lies that
(26:37):
the maker of its mold should trust init to make mute idols. Woe to him who
says to wood, ‘Awake!’ to the silentstone, ‘Arise, it shall teach.’ Behold,
it is overlaid with gold and silver.Yet in it, there is no breath at all.”
He's talking about the idols theymade, the idols that they worshiped,
the idols that they prayed to.
(26:58):
This was common in Babylon as it wasin many of these other Gentile nations.
The chapter ends with these famouswords in verse 20, “But the Lord
is in his holy temple. Let all theearth keep silence before Him.” What
a passage of Scripture that is forus to read and think about today.
But here in Habakkuk chapter two, Godis responding to what Habakkuk said.
(27:23):
Habakkuk said, Lord, don't youknow that these Babylonians are
worse than the people of Judah?
How can you let this go?
How can you not punish them?
And God is saying in Habakkuk chaptertwo, I know how sinful they are.
I know much more abouttheir situation than you do.
And I have a plan.
I will punish them.
But, and here's the point.
(27:44):
When we think about the evil that is inthe world, and we ask God, why, Lord,
why do you allow that to happen and howmuch longer will you let that happen?
God is saying here to the prophet what hesays so many times in other Old Testament
books (27:59):
I will take care of these evil people, but I will decide when it happens,
not you, and I will do it in my way, notthe way that you think I should do it.
I will do it in my owntime and in my own way.
That's chapter two.
That brings us to chapter three here.
Habakkuk is talking and what did hesay after God put him in his place?
(28:20):
How did he feel about that?
He humbled himself beforeGod, just like Job did.
He was afraid when he heard what God said.
In chapter three, verse two, he said,“O Lord, I have heard your speech and
was afraid. O Lord, revive your workin the midst of the years, in the
midst of the years make it known inwrath. Remember mercy.” So now he's
(28:43):
acknowledging the great power of God.
Now he's acknowledging, he's admitting,that God knows what He's doing.
God has power over the nations.
God has power over the natural world.
God has power to deliver His people,and he ends this book with a different
outlook, a different perspective.
This is one of the great statementsof faith anywhere in the Bible.
(29:03):
Notice the change in this chaptersince the book opened before.
When the book started, he'sfrustrated, he's anxious.
Now he's calm and happy.
Before he had questions.
Now he has gratitude.
Before he questioned God's justice.
Now he praises God's mercy.
Before nothing satisfied him.
(29:24):
Now, nothing dissatisfies him.
Before he relied on his thinkingand now he trusts in God.
Many times this journey is repeatedin the Bible, and today a man thinks
that God's not running the worldlike he should, and he becomes
frustrated and he becomes critical.
That's what we saw in Job.
That's what we saw in Asaph, and nowwe're seeing it in Habakkuk the prophet.
(29:47):
They had a change of mind becausethey had a change of perspective.
He began by saying, why Lord andhow long, and toward the end of this
book, you find one of the greatestfaith statements in all the Bible.
It's in chapter three, verse 17 and 18.
“Though the fig tree may not blossom norfruit be on the vines, though the labor of
the olive may fail, and the fields yieldno food, though the flock may be cut off
(30:11):
from the fold and there be no herd in thestalls: Yet I will rejoice in the Lord.
I will joy in the God of my salvation.”
Thank you for listeningto My God and My Neighbor.
Stay connected with our podcast on ourwebsite and on Apple, Spotify, YouTube,
or wherever fine podcasts are distributed.
(30:32):
Tennessee Bible College, providingChristian education since 1975
in Cookeville, Tennessee, offersundergraduate and graduate programs.
Study at your level.
Aim higher and get in touch with us today.
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