Someone asked whether God forgives every single sin conceivable or possible. Most likely, the person asking the question thinks of ‘sin’ as some immoral, atrocious deed. As Christians, we see sin as inherently a rebellion against God and His order.
So, I’d answer that God, indeed, can forgive every single sin. And He has shown that by sending Christ to die on the cross. He made Christ pay the price for every sin.
The follow-on question, of course, is, “So why isn’t everyone saved?”
That is because I’d continue, “Every sin is forgiven, but not every sinner is repentant.”
The modern narrative about wrong-doing and forgiveness is such that forgiveness is an antidote against resentment, as if the forgiveness is for the victim or recipient of the wrongdoing, rather than the wrongdoer. And then that’s it; we say nothing about the wrong-doer or the part he/she has. Apologies? Making a restitution? What if that is beyond the person? The very least is repentance. Repentance is an appreciation of what sin constitutes, acknowledgement of culpability, and recognising the forgiveness for what it is, and subsequently being liberated from the guilt.
Growing up in a church kindergarten and then attending bible study as a child, I always had the impression that David, the king of Israel who properly ‘unified’ the Israelites after the period of Judges was a blessed man with a well-celebrated life.
Yet when you really read through the books of 2 Samuel and also the Psalms, you begin to see the flaws of David as a man, the countless mistakes he had made. He clearly became very depressed in different junctures of his life, whether it was during the time he was escaping from Saul’s pursuit, or dealing with the betrayal of his son. Nevertheless, he was described as a man after God’s own heart – evident from the occasions he bounced back from having acknowledged his great sins, accepted the consequences, and reconciling with God, each time he made the mistakes and sought to repent.
And skeptical scholar of history and the bible you might wonder why David is held up as a model or given so much credit. I think the exposure and place that David had was not so much a matter of giving him credit as he pointing to God and His ways.
David’s as he was simply a man chosen by God who had responded to God in ways that a very human, but faithful follower would. The achievements of David actually laid the foundation for the reign of Solomon that by secular standards would have been much more impressive than David’s reign.
From a secular perspective, Solomon would be held up more but he wasn’t. This was because we see so often that even though Solomon was given wisdom by God, he seemed to trust in his own wisdom more than God. And to that extent, most of his reign and his behaviours did little to point towards God. The book of Ecclesiastes, brings up the struggles, deep depression and sense of futility that exists in a reality without God.
There is so much to learn from David with regards to his approach towards struggles and challenges in life; because for most part, we allow ourselves to be like Solomon, going into a downward spiral of rationalising one brutal fact after another, ending with the declaration ‘vanity of vanities’. Depression is something Christians can face and there is nothing to be ashamed of. Whether in riches, or in poverty, through great circumstances or poor, the issues around mental health can strike us. Nevertheless, our response matters. And we can spiral out of control when we are not responding with the spiritual resources that our faith grants us.
In public finance, there are multiple approaches to determining how to use the public budget. There will always be the standard expenditures that will have to be costed in, the overheads to cover the public service.
Then there are past liabilities that will need to be paid for. But then, each time, the government can make a decision whether those liabilities are still worth their while to continue financing.
After which, we determine the infrastructure and other investments essential for development of the society. When it comes to investing into infrastructure, the government will definitely need to meet needs, but they might have to ask themselves what kind of social benefits are generated in order to work out whether the price tag for fulfilling those needs make sense.
This is the realm of externalities. And the reason we care about that is because the free market would not. If private benefits exceed private costs, then the free market will find its own means of fulfilling those needs. When there are externalities, the government has to step in. From a business point of view, where there are negative externalities, it is a revenue-opportunity for the government. And where there are positive externalities, the ruling political party can get some political mileage out of it.
Such is the interaction across politics and economics that is worth a bit more attention.
You bought an expensive foie gras meal and paid for it but can’t finish it. So who foots the bill?
If you finish it and get sick as a result? Is the doctor’s fee part of your foie gras bill?
If you don’t finish, and it goes into a food waste heap that requires public subsidy to manage and clean up, are the taxpayers footing your bill?
Would knowing all that change your decision to buy that foie gras meal?
What if you knew the future path of your choices? Who would you allow to foot the bill? How far ahead would you care about the consequences of your actions?
This is a story about externalities, cost and consequences. Who should care? Who should we care for? How much should we care? No one teaches us all these? We have to work them out and make decisions.
What does a job mean for you? What is work to you?
It used to be just tasks or collection of tasks that had to be done. The tasks were easily connected to the end goals.
Then things got complex and the tasks were clear but it felt more distant from the ultimate outcomes that the whole lot of people were trying to achieve.
Finally we did away with task-based identification of the work and changed parts of the work to be based on creating some kind of outcomes. In trying to connect the outcomes to the person, we lost the clarity on the specific tasks required. That can lead to undisciplined exhaustion of energies and burn out.
On the other hand, for all the jobs where tasks can be clearly specified, technology has been used to displace human workers. Leaving humans to only supervise or check through the results. In fact, at some point even the quality checks can be automated.
Where does that leave us? What does that mean about the future of work?
The future of work can be meaningful if we resume our human role of caring for who the outcome of work is for, and the manner in which the work is done. We carve out that higher role for ourselves by being capable of continuous improvement that focuses on the final objective of the work itself – the satisfaction of the user.
I’ve taken to riding the bicycle more frequently and in the beginning, I’ve often sought to ride really quickly and reduce the time spent between points as far as possible. I basically wanted the bike to be almost my teleportation device. And the reason I preferred it over public transport was not just because it was cheaper, but that I could control where I wanted to go, and when – up to a certain extent at least.
But what is interesting is that I observed even if I was going at very high speeds, my commuting time hardly changed all that much. A couple of seconds, handful of minutes sometimes, but it requires you to maintain a high speed over long segments of the journey which may not be easy to achieve because of terrain changes, and need to navigate traffic.
And I thought about the formula that we learnt in Primary school:
Distance = Speed x Time
And if you rearrange it, then you get
Time = Distance/Speed
So, assuming the distance is fixed for every journey, the only way to reduce the time spent is to increase your speed. But because it is the denominator, if your speed is already relatively high, the amount of time you can reduce by increasing it by a little is really minuscule and perhaps often not worth it. And as a rider on a bike, you could probably calculate how much energy you need to exert to achieve a particular speed over flat ground, and work out the optimal trade-off between energy and speed that will provide a suitable time for your journey.
If you substitute distance for anything else; such as work to be accomplished, or widgets to be produced, and so forth, you recognise that the principle that applies to speed remains the same. There is only this much the rushing would help you reduce the time spent. The excess energy put into rushing will have diminishing marginal returns and it would probably be squandered, and you find yourself drained significantly just to reduce the time when perhaps that amount of speed is not necessary.
For a Singaporean like me who tends to be impatient and wants things to be fast or rushed, grasping this principle is quite precious because it forces you to recognise the limits of using your energies to rush things and compress time. There is a natural limit to it, and we probably ought not to try too hard to challenge that limit. Even if you encounter someone unreasonable who tries to compress it further, you would do well not too be too caught up with their attempts at squandering excess energy to pressure you. Allow this insight, this understanding to dissipate their pressure and negative energies on you.
One of the greatest challenges confronting our modern world is the sense that when there is a solution for something, the idea that we didn’t apply it indicates a lack of responsibility or some kind of mistake on the part of a human. The fact a surgeon could have healed someone but failed to puts the blame on the surgeon even when the chance of success is probabilistic. Of course, some things require a lot of resources to achieve even when they are feasible, so that doesn’t mean that the feasibility of a solution isn’t the only parameter to determine whether it should be applied or not.
Yet somehow at the back of our minds, if we didn’t apply it, that seem to imply we did not try hard enough or do our best. The issue is that with limited resources, you probably can’t ‘do your best’ in everything. There’s only this much you can give. This applies even to the government, whether it is taken from the budget perspective or the use of manpower.
And for a small country with a lean government like Singapore, solving for the ‘which problem’ to tackle is perhaps increasingly important as there will always be some fringe issues that you can deal with to make yourself look as though you’re doing your job when you’re not making any progress. The recent cigar dish case seems like one of those situation where it is probably not significant enough to escalate to higher (or more mature) decision-makers while seeming to have that easy solution of ‘order them to remove it’. We have a limited attention span available for our public servants, especially those handling frontline issues.
If there’s one big thing we need in society that the education system is not properly teaching us, that is the need to struggle. There’s this sentiment in the education system that struggling suggests something is wrong, that is a state to transit away from, and to be avoided if possible. But what if struggling through difficulties, challenges is actually an important aspect of life? What if it takes struggling in order to truly learn something? Not just to acquire head knowledge but also to have a practical sense of how to use that knowledge?
How do we teach people to be resilient otherwise? How do we cultivate a generation of people who can actually deal with those problematic issues confronting mankind (eg. climate change, sharp inequalities, cracks in market capitalism, etc)?
For some reason, despite not being particularly sporty or athletic, I’ve had the benefit of knowing good athletes and learning a lot from them about psychology, personal development, and mindsets. While not being involved in the sporting scene, I’ve come to recognise the many ways our attitudes or behaviours during sports can mirror some other aspects of our lives.
One of them shared a really good practice introduced by her coach in Australia. After each training, he would get the athletes to go down the line to describe how they thought they performed for the training and why. And he’d listen to them, and then tell them whether they are judging themselves accurately regarding the performance and reasons provided. Often, people could judge their own performance correctly, but they come up with the wrong explanation, which means they are not going to correct it properly. And the coach would then offer his thoughts. Compared to Asian coaches who typically just drops his feedback directly, this Australian coach was challenging because he required his athletes to develop their judgment of themselves.
I thought this practice is great because over time, the athletes are building up a stronger ability to judge their own performance and pinpoint why. That creates a strong ability to coach oneself and also develop the right approach towards improvement. Many aspects of sports is about psychology and even getting oneself to put in the effort to practice can be something psychological. By coaching this way, athletes can come to see sports as more than just about performance but learning about oneself and one’s body even more intimately.
This is important. In Asian societies, especially with strong examination cultures, we never learn to judge or discern our own performance in things nor develop that independent sense about our abilities. This is a shame because once you’re at work, you will need to form judgment about the quality of your own work before you make submissions, you’ll have to determine if coworkers are doing what you need them to do, and of course, you’ll need to do so on many different dimensions including the social performance aspect of things. We strengthen our mental resilience and fortitude when we can judge ourselves more objectively.
As a consultant, we sometimes encounter clients who only want to pay for the outcome but not the inputs or the efforts. It is probably true that a client takes on the cost of the work and all of the risks when they are just paying someone for the efforts, but they do also get most if not all of the upside pertaining from the subsequent business success. Of course, the consultants get a track record or credential but that’s probably a win-win situation, not something you’d expect the consultant to be paying the client for.
But paying for effort, monitoring it and managing the risk continuously can sometimes be the only way to achieve success, rather than striking an agreement with someone whom you would only pay for success. You see, outcomes are often not a function of incentives, they are a function of effort, timing, chance and many things outside the agent’s control. By paying for success, you might not even be optimising the effort for success.
And that brings me to the payouts for Olympic medalists. A gold medalist for Singapore gets a payout of a million SGD, whereas an Australian gets a payout of $20k AUD, which is about $17.5k SGD at current market exchange rates. The point isn’t about whether that is a lot or little; and in any case, the Singapore government might say there are so many Aussie gold medalists that it would not be worthwhile paying them too much. The point is that Australia probably already spend a lot more money upfront in terms of public infrastructure for sports, supporting local sport teams, supporting talented coaches, and promoting a culture of sportsmanship. The ‘outcome’ of Olympic success is already ‘bought’ when they make those investments.
On the contrary, Singapore still thinks that sporting excellence and investing in sports is out of a desire to win. I think that’s a shame, because there are so many other great outcomes that comes from a strong sports culture. And I think the many years of ‘investing’ into Olympics thus far had been out of that desire to ‘buy outcomes’, which is probably why we are offering such a big payouts to the Olympic medalists for Singapore. It allows us not to spend taxpayers money if we don’t get the medal – but at what costs to our sporting culture?
If we are prepared to secure a gold medal, why not take 90% of that million dollars and spend it on something like paying coaches better so they can focus on coaching a one or two teams rather than two handfuls? And why not alter the education system so that civic values are also taught through sporting interactions? There are so many possibilities only if we are willing to put our minds to it, and think about the effort we want to pay for, rather than trying to buy an outcome.
