Sunday morning jumped out of bed and put on my best seat, got in my car and raced like a jet all the way to you.

Walked in your church with heart in my hand to ask you a question because I know that you're a Calvinist friend

yeah can I question your doctrine without any strife say yes say yes because I need to know say I'll never get your blessing to the day I die tough luck my friend but the answer

you know why you gotta be so rude don't you know I'm Christian too why you gotta be so rude

why you gotta be so rude I'm gonna question you anyway, question to lip, question you anyway, question to live,

yeah, no matter what you say, question to live, ain't what that ought to be, why you gotta be so rude. Rude Welcome to Sochiology 101, all my theology geek friends.

This is where God is most glorified, not in his sovereign control over everybody else, but in his

sovereign love for everybody else. We are going to be talking about today, Hermannutics,

exegesis, and we're going to be talking about that in contrast to what Dr. James White has said

about our perspective and our approach to Hermeneutics and to exegesis.

Now, this should be understood, I think, clearly as we go into this,

because I know some of the people who watch only like to watch the first few minutes of a broadcast

and not the whole thing.

So let me give you the crux of where we're going today.

What you will hear from Dr. White oftentimes is to say things like, well,

Layton doesn't practice the same kind of hermeneutical or exegetical principles that we do in the

reform tradition.

And that's simply not true.

I've read R.C. Sproul's book on biblical interpretation.

I've read Babink's book on the same subject and others. And I agree with

the principles of hermeneutics and exegesis that the Reformed brothers teach. We disagree with

some of the findings through going through those principles because we have differing views on

...