This episode recounts a young mother being ordered to stop modestly breastfeeding her baby at a public skating rink—an act once considered normal and respectable—while the same venue tolerates vulgarity and sexualized behavior. The author laments how, in an age that celebrates the sexual revolution, drug culture, and homosexual “rights,” a basic expression of motherhood is treated as offensive or even police-worthy. Citing Isaiah 5:20, he argues that society has inverted moral order, calling evil good and good evil, redefining “rights” to legitimize wrongdoing while ignoring the rights of nursing mothers and unborn children. Such reversal, he warns, sets people against God’s purposes. Perhaps most troubling, he notes, was the silence of bystanders—an indifference that allowed injustice to proceed unchecked.

When a repeatedly arrested, probation-bound assemblyman is easily renominated, it reveals not merely the corruption of leaders but the deeper corruption of the people who elect them. As voters tolerate sins in their children and demand tolerance for their own, it is no wonder they tolerate the same in their legislators. Isaiah warned that in times of judgment, guilt runs through every class and station—“as with the people, so with the priest… as with the lender, so with the borrower”—because God locates sin wherever it lives, not merely at the top. The real crisis, as Proverbs 29:18 teaches, is the absence of biblical vision: without the teaching of God’s Word, people “run wild” and society decays, but where God’s law is kept, there is blessing. Our greatest need, then, is not better politicians but faithful proclamation of the Word—yet today, men prefer blindness to vision.

This episode recounts how a religious fanatic smashed a friend’s fine dishes, claiming they violated the tenth commandment, and uses the incident to show how badly God’s law can be misunderstood. The Hebrew term for “covet,” the author explains, means to seize immorally by force, not simply to possess or enjoy good things; thus the woman who destroyed another’s property was the true lawbreaker. Scripture never condemns wealth, beauty, or material blessings themselves—only the love of money, a devotion appropriate to persons, not things. Likewise, Peter warns against trusting in outward adornment, not against having it. The Bible consistently teaches that God’s material gifts are meant to be enjoyed with gratitude (Eccles. 5:18–20) and that His blessing “makes rich” without sorrow (Prov. 10:22). Those who forbid or despise such gifts, the author concludes, misrepresent Scripture and burden others with false teaching.

This episode argues that the most successful modern revolution is not violent but ideological: the widespread adoption of socialist thinking, especially regarding moral responsibility. Biblically, guilt rests on the individual—sin is “my own most grievous fault”—and true social order depends on godly character and repentance. Socialism, however, shifts blame from the sinner to his environment, treating criminals as victims of circumstances, upbringing, or economics. This mindset increasingly absolves individuals of responsibility and even blames families or society when someone goes wrong. The author warns that if we instinctively excuse wrongdoing by blaming anything except the sinner, we have embraced the first principle of socialism. Believing that man is responsible leads us to seek change through Christ and transformed hearts; believing the environment is responsible shifts hope to legislation and revolution. Echoing the Berkeley protestor, the passage concludes by asking whether we have joined this ideological revolution by adopting its assumptions about guilt and human nature.

This episode observes that hatred must contain a kind of twisted pleasure, since so many people indulge in it—resenting others for their wealth, appearance, race, or even for no clear reason. Envy often fuels such hatred, as illustrated by a woman despised by a stranger simply because she looked good and drove a nice car. But envy is not the only cause; Christ teaches that hatred springs from an evil heart, which delights in malicious thoughts (Matt. 15:19). Modern culture—through entertainment and daily life—feeds this appetite, and Paul warns that the reprobate not only commit such sins but “take pleasure” in them (Rom. 1:32). Our pleasures, the writer notes, reveal the true state of our hearts. If we enjoy malice, gossip, or harm done to others, we expose inner corruption. The passage concludes by urging self-examination, remembering that while we may deceive others, God sees the heart.

This episode explains that the biblical word “blessed” means “very happy,” yet Christ’s Beatitudes redefine happiness in ways that contradict our natural desires. People assume they are blessed only when life is easy and they receive what they want, but Scripture shows that such indulgence can be spiritually harmful, as when God granted Israel’s desires but “sent leanness into their soul” (Ps. 106:15). True happiness cannot be pursued apart from God, because we belong to Him and exist under His absolute claim. Seeking blessedness on humanistic terms—independence, self-indulgence, or comfort—is ultimately a denial of God and leads to death (Prov. 8:36). Christ’s definition of blessedness includes trials but also promises: the Kingdom of Heaven, comfort, fullness, and inheritance. The passage ends by asking whether the reader is pursuing happiness on their own terms or on the Lord’s.

This episode describes Christ’s birth as the greatest invasion in history—God the Son entering the world to reclaim it as His Father’s Kingdom. While modern people eagerly entertain fantasies about extraterrestrials and “star wars,” they ignore the far greater reality that the true King has come, bringing salvation to those who receive Him and judgment to those who resist His rule. Rejecting the King is the only real tragedy; seeing the world through “dead men’s eyes” blinds us to His peace and joy. Instead, believers are called to let the message of the carols fill their hearts, to draw strength from the joy of the Lord, and to remember that Christ reigns now and forever: His government will endlessly increase, and He will save His people from their sins. Because we belong to this reigning King, every year and every age is “the year of our Lord.” Therefore, the writer urges, rejoice.

This episode confronts worry as a popular yet often unacknowledged sin, because anxiety reflects distrust in God’s promise to work all things for good for His people. Recalling the storm on the Sea of Galilee, the author notes that Jesus rebuked His terrified disciples not only by calming the wind but by exposing their fear as “no faith.” Since Christ has already accomplished the greatest act—our redemption—caring for our daily needs is a small matter for Him. Worrying, therefore, is a refusal to trust and obey. The writer urges believers, when tempted to fret, to remember that Christ has taken them “on board,” likening salvation to an unsinkable ark. To worry in His care is not only unnecessary but sinful, because the central reality is not our problems but the Lord’s steadfast protection and presence.