Jizō Statues

“You, Lord, will keep the needy safe and will protect us forever from the wicked.”             Psalm 12:7

Jizo

My first encounter with jizō statues occurred while driving on a winding, forested road circling a scenic volcanic lake. The silent and gnome-like stone sentries along the road easily blended into their natural setting, but their conspicuous bright red clothing and caps managed to catch my attention. In spite of the frozen half-smiles fixed upon their faces, these solitary figures portrayed a sense of loneliness incongruent with their colorful attire. I had no idea what they were but it was obvious that these stone carvings served some sort of religious purpose. I later learned that they were called jizō (地蔵) or “womb of the earth,” but are often honorifically referred to as ojizō-sama.

Jizō are commonly found on minor roads, in temple gardens, along public footpaths and even outside of busy train stations. They are often housed within a primitive wooden hut to provide a symbolic protection from the elements. These statues are considered to be representatives of a Bosatsu, a Buddhist adherent who sacrificially postponed his own transition to Nirvana in order to aid others on their spiritual journey towards enlightenment. The Jizō variety of Bosatsu are regarded as the protectors of travelers and children, which accounts for their deliberate placement in areas associated with travel. Devotees often dress these jizō statues in red bibs and hats as red is believed to be a color that wards off evil or danger. Legends say that the jizō also protect children who have prematurely died from evil spirits by hiding them in their clothing, thus enabling them to complete their spiritual pilgrimage.

But these seemingly innocuous statues often hide a darker purpose designed to fill deep emotional wounds of women who have miscarried in pregnancy or have chosen to abort the life of their unborn child. Memorial services are offered for those who have experienced such loss in which prayers are offered to the jizō for a dead or unborn child. Such services also provide a form of emotional closure for the grieving or guilt-ridden parent. The origins of this custom may date back as far as the 14th century and is designed to assure the well-being of a child who did not have sufficient opportunity to accrue good karma on earth.

Gazing upon jizō statues, it is not hard to imagine the natural longing of the human heart to seek protection for one’s self or for a deceased loved one. After all, God is continually portrayed in Scriptures as the One who protects His people and several metaphors are used to capture this important concept. That is why God is frequently described as a rock, a hiding place, a stronghold, a shield and even as a mother hen guarding her chicks. But this also raises the question of who are the needy and from what do they need protection?

The Bible often singles out widows, the fatherless and foreigners who are in special need of protection because of their vulnerable social and economic status (Psalm 146:9). However, these examples of needy individuals serve to remind us that any of us at any given time can become weakened and left defenseless by dire circumstances in life or through the devious actions of others. Therefore, we all need a Protector to whom we can flee for safety that no stone statue can begin to provide. In stark contrast, the Maker of Heaven and Earth beckons us to turn to Him for whatever help we may need in whatever crisis we may face. As we travel through life, only God can “keep the needy safe and will protect us forever from the wicked.” (Psalm 12:7) He is no silent stone statue which is impotent to protect us.

Expensive Edibles

“The kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it.”                                                Matthew 13:45-46

Expensive tuna

The clamor slowly subsided at the Toyosu fish market auction on New Year’s Day in 2019 after a new record had just been set: 3.1 million US dollars for a gigantic bluefin tuna weighing 612 pounds. Businessman Kiyoshi Kimura, sometimes referred to as the “Tuna King,” was the dubious winner who paid more than five times the going rate for top grade tuna because of his desire to create more publicity for his chain of sushi restaurants.

In that same year, another record was set for the purchase of two Yubari King melons sold at the season’s initial auction in the city of Sapporo. The top tier of this particular melon commonly sells for $200 US, but a pair of them were bought for the exorbitant sum of $45,000. Yoshihiro Iwate, the president of Pocca Sapporo Food and Beverage, declared that the purchase was an expression of his company’s gratefulness to the agricultural industry and to the local melon farmers.

While these expenditures for such items seems wildly excessive, similar outrageous sums of money are often spent for other unique food products in Japan. For example, a single bunch of Ruby Roman grapes was recently auctioned off for $12,000 which meant that each individual grape was valued at $400. A single 12-ounce Kobe Beef steak that is served at a wagyu restaurant in Akasaka set a new world record with a $2,500 price tag. Japan now produces some of the world’s finest whisky, but a single bottle of Suntory’s Yamazaki 55, prized for its rarity and quality, sold in 2020 for over $800,000.

These astronomical prices for perishable, consumable commodities are, admittedly, difficult to understand. The factors of publicity, scarcity, labor intensity and appreciation tend to play significant roles in inflating product values. For example, purchasing the so-called top-of-the-line of a particular item brings with it widespread publicity which can easily be used to promote sales. Other items, like the special whisky and, increasingly, the overfished bluefin tuna, are scarce goods so the economics of the free market naturally drives those prices up. Cultivated products like the grapes, Kobe beef and melons only achieve their superior quality through intensive, costly labor that is considered a source of pride in a land that stereotypically strives for perfection. Then finally, Japan is a country where gift giving and expressing formal appreciation is a huge value, so such expensive gifts can serve to fill this influential social obligation.

The pursuit and discovery of an object of value is actually a biblical concept that Jesus employed in two parallel parables to teach a significant truth. In them Jesus communicated that the importance of the kingdom of heaven can be compared to a man selling all he had to acquire a treasure in a field or to obtain a pearl of great value. (Matthew 13:44-46) These two simple, but profound parables, served to shine a spotlight on what we should value in this present world as we reflect on the world to come. When put in these terms, it does seem unwise to invest the best of our time, money and efforts in things that have only temporal value. While it may be tempting to dine upon prize winning tuna, melons, steak and grapes, we should never forget that as the redeemed people of God, we will one day feast at His banquet table. There, we will never hunger or thirst again. The only food that will truly satisfy our souls is to be found in the presence of God, because of the mercy of God. When in eternity we dine at the feast of the Lamb, we will celebrate that we, too, “were bought at a price. Therefore honor God with your bodies.” (I Corinthians 6:20)

47 Ronin

“Do not take revenge, my dear friends, but leave room for God’s wrath.” Romans 12:19a

47 Ronin

In 2013, Hollywood released the film “47 Ronin” which was loosely based on a famous event in Japan and starred Keanu Reeves. In the ensuing years, this well-chronicled historical incident gained notoriety through several plays and numerous movie versions. As the title indicates, the story centers around rōnin, or former samurai who have been relegated to social outcast status in Japan’s feudal class system.  This loss of prestige is usually due to the death or disgrace of a samurai’s master. Rōnin (浪人) literally means “wandering wave person” and the term is now commonly applied to other societal misfits or wanderers. In modern Japan, the word rōnin is frequently used to describe unemployed white-collar workers or high school graduates who have not been accepted by a university.

According to ancient traditions, a samurai was given the opportunity to commit seppuku (ritual suicide) upon the loss of his master rather than endure a life without honor or status as a rōnin. To do otherwise invited shame, but many rōnin became mercenaries, joined the merchant class or got involved in criminal activities. However, the story of the 47 rōnin was an extreme exception to this pattern.

The legendary tale of these unusual rōnin began with the forced seppuku of Asano Naganori, a minor feudal lord who had assaulted a powerful court official named Kira Yoshinaka in April 1701. However, contrary to accepted traditional patterns, 47 of Asano’s samurai refused to accept their fate and secretly vowed to avenge the death of their master. Led by a samurai named Ōishi, they agreed to disperse and take on ordinary roles as tradesmen and monks to lull their enemy into complacency. Over a year later, on January 31, 1703, the 47 rōnin broke through Kira’s lax defenses and succeeded in killing him, carrying out their intricate plan for vengeance. Knowing that authorities would not condone their vendetta, this band of dedicated rōnin proceeded to place Kira’s severed head on their master’s tomb in the Sengaku-ji Temple and then laid down their weapons in surrender. These infamous assailants were then ordered to commit seppuku, which only served to further cement their legendary status throughout Japan. As Asano’s devoted retainers, the 47 rōnin were ceremonially buried near their master, which over time, become a place of veneration due to their enduring example of loyalty, perseverance, honor and sacrifice.

Although there are many noble attributes associated with this famous tale, the darker motive of revenge primarily drives the narrative. While it is certainly true that the name and honor of Asano Naganori was restored through the heroic deeds of his loyal subjects, they too had something to gain. Their honor as samurai was preserved, a wrong was avenged and their names live on in history. But this does not overlook that the essence of revenge is basically rooted in selfishness where one tries to get even for a personal wrong suffered at the hands of corrupt or uncaring people. The core premise of revenge is that another form of evil must be used to counteract evil.

However, the Scriptures call us to pursue a higher alternative based on faith and grounded in the character of God. “Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.” (Romans 12:19) The very act of revenge requires one to assume the role of God, dispensing justice and retribution based upon personal slights and a limited understanding of transpired events. We live in a world that seems dominated at times by injustice and lies, but we must remember that ultimate justice and truth are God’s exclusive domain. As an act of faith, we must leave these matters in His hands and to His Son, who was shamed like a rōnin but died on our behalf. The cross paradoxically represents both justice and injustice. It is an unprecedented story, with only one hero, who changed the course of not just history, but eternity.

Cosplay

“Clothe yourselves with compassion, kindness, humility, gentleness and patience.” Colossians 3:12b

Cosplay

Although we had been told what to expect as we ventured into the fashionable Harajuku district of Tokyo, what we saw still caught us by surprise. As we waded through the crowds of shoppers, onlookers and performers on a pleasant Sunday afternoon, a veritable ocean of color and unparalleled array of fashion styles pummeled our senses. In particular, the popularity of cosplay was on display wherever our eyes wandered, which added to the gaiety of the general atmosphere. Now a world-wide phenomenon, the modern-day custom of cosplay can be traced back to Japan where the term was initially coined. It first appeared in an article by Nobuyuki Takahashi, after he participated in a science fiction convention accompanied by many costumed fans. In an attempt to verbally capture what he had witnessed, Takahashi took the two English words “costume” and “play” and amalgamated them to form a new Japanese word: “cosplay.” That unique term quickly caught on and is now commonly used for the act of dressing up to resemble famous characters from popular anime, manga, movies, video games and TV shows.

Many cosplay fans create their own costumes as they attempt to capture the appearance of a particular character. As part of the outfit, cosplay participants often try to emulate their chosen character’s persona and behavior. Social interaction between cosplay aficionados steadily increased and created a subculture that dominates certain locales and is promulgated through social media. The cosplay world has now mushroomed to such an extent that fans from around the world often participate in major conventions or events where they are judged by celebrity panels. Winners are chosen according to the craftmanship of their costume, accuracy, presentation and audience appeal.

Many cosplayers utilize a type of body suit as the base of their costume which is referred to as a “kigurumi” (着ぐるみ) which means literally “to wear a stuffed animal.”  Animegao (アニメ顔 or “anime face”), which refers to a mask that replicates the face of the character the participant is trying to portray, is becoming increasingly popular within the cosplay world. The more elaborate costumes can be quite expensive and demand a tremendous amount of skill to produce. The increasing popularity of cosplay has given rise to numerous business ventures to meet ever-growing demands and is said to generate over a quarter billion dollars in revenue per year in Japan.

From the dawn of time, clothing has been considered an essential human need, but clothing styles, colors and fabrics are constantly changing in accordance with cultural and generational preferences. However, there is another form of “clothing” that should always be the focal point of our wardrobe choices. The Apostle Paul urged the followers of Jesus to “Clothe yourselves with compassion, kindness, humility, gentleness and patience.” (Colossians 3:12b) He uses this metaphor in an even broader sense in Romans 13:14 where new believers are instructed to “Clothe yourselves with the Lord Jesus Christ.” This powerful imagery captures the thought that the virtues of our Savior should be the same qualities others will hopefully see in us. Just as cosplay fans try to emulate not just the appearance, but also the persona of their favorite character, our goal should be to reflect Jesus in all we say, think and do. But this is not a form of cosplay that we can manufacture or duplicate through our own efforts and God is ultimately the only Judge in such matters. He is also the only one who can truly remove our filthy rags of sinfulness through the cross and clothe us with His righteousness. That is our eternal garment.

Evaporated People

“What is your life? You are a mist that appears for a little while and then vanishes.” James 4:14b

Invisible People

When Takahashi san* was laid off from his high paying job without warning, he was ashamed to tell anyone so he continued to pretend every day that he was going to work. After a few weeks, Mr. Takahashi could no longer maintain the charade so instead of disclosing the situation or committing suicide as some might choose to do, he simply disappeared. In doing so, Takahashi san joined the company of many others like him who in colloquial Japanese are referred to as “jōhatsusha” (蒸発者) or, the “evaporated ones.” Each year roughly 100,000 Japanese disappear in a similar manner with a number of factors accounting for such an extreme reaction. Some are fleeing abusive marriages, others seek to escape financial obligations such as unpaid loans or gambling debts, while many simply cannot face real or perceived expectations they have failed to meet.

The term jōhatsusha was first coined in the 1960s when many individuals started to disappear in order to escape broken marriages to avoid public and expensive divorce proceedings. This new social trend escalated even further in the 1990s when the economic bubble burst and a multitude of people, particularly men, suddenly lost the security and benefits of lifetime employment. Seeking a reset in life, many changed their names and often refused entitled public benefits in order to maintain their anonymity. These “evaporated people” quietly entered into a burgeoning shadow economy by taking on low-paying day jobs to make ends meet and increasingly congregated in urban areas of Japan often dominated by Japanese yakuza (mafia). In most cases, it is possible for jōhatsusha to hide in plain sight because of strict Japanese privacy laws that protect their identities. As time slips by, many families cease looking for them altogether and slowly start to regard them as being “dead.” In addition, police have no obligation or interest in tracking jōhatsusha down unless they have committed some kind of crime. Once someone steps out of line in Japan it is very difficult to reenter normal societal patterns, even if one has a change in heart. Second chances are rare in Japan so those who initially choose to evaporate tend to remain in an invisible state, even if they eventually regret that choice.

Since this social phenomenon is widespread and continues to quietly increase, shady companies have steadily emerged alongside this trend to assist those wishing to disappear. These new enterprises are referred to as “yonigeya” (夜逃げや), which is roughly translated as “night flight relocators.” For a set fee, depending upon the service rendered and risks involved, these dubious companies provide the practical logistics needed to help people evaporate. This assistance may include moving possessions, creating false documentation, dealing with loan sharks, offering physical protection, providing transportation or finding a new living location. In addition to yonigeya, published guidelines are easily available to assist those who are considering a jōhatsusha lifestyle.

The choice to evaporate and disappear from life is for many a form of self-preservation. For some it even includes an element of altruism that provides an alternative so they can avoid inflicting any further pain upon loved ones. However, most jōhatsusha would probably acknowledge that adopting a vaporous lifestyle is an inadequate solution that may solve some problems but also creates others. Such acts of desperation inevitably remind us of the transient nature of life itself apart from God and living according to His purposes. James describes such a life as being like a “mist that appears for a little while and then vanishes.” (James 4:14b) We may be able to evaporate from the pursuit of men but never from the presence of God. Unlike a vapor, a life of obedience lingers for eternity.

*Fictional name and incident

Together

“Glorify the Lord with me; let us exalt his name together.” Psalm 34:3

Together

We had not been in Japan very long before we soon came to understand that Japanese place a high value on doing things together. This concept of togetherness manifests itself in many forms and it is drilled into behavioral patterns from early childhood. The Japanese term often used to describe this value is isshoni (一緒に), which means basically, “together” or “at the same time.” However, isshoni goes much deeper than the West’s typical concept of teamwork, which promotes the idea of togetherness primarily as a means to a desired end. In Japan, isshoni is considered an objective in itself, where togetherness is almost always preferred over doing things alone or in isolation. The general propensity in the West is to tackle problems and seek solutions as individuals. This independence from others theoretically sets a person free from group entanglements that might otherwise hold them back from reaching their desired goals. But in contrast, Japan views the process of isshoni as a necessary process for identifying and achieving lasting objectives.

With this overall purpose in mind, children are frequently clumped together into groups called “gumi” for sports, clubs, activities and various projects, which in turn encourages everyone to perceive their identity as a member of a particular group. As these children steadily advance toward adulthood, the concept of isshoni continues to play a vital role in business structures, various social routines, neighborhood activities and even leisure times. However, the steady erosion of the extended family in Japan has had the opposite effect as it promotes increased isolation and a marked departure from the traditions of isshoni. Therefore, to strengthen the moral fabric of the nation, the Japanese government actively promotes policies that enhance isshoni activities among families and communities. One example of this is the popular and publicly sponsored children’s TV program aptly titled “Okaasan to Issho” (Together with My Mom) that my wife and daughter were invited to join on one memorable occasion when the show was filmed locally.  

When I was given the opportunity to preach my first sermon many years ago, I spoke from Psalm 133, which starts out, “How good and pleasant it is when God’s people live together in unity.” That particular passage powerfully spoke to me in my younger days and continues to impact my life after many years of ministry. As a relatively young believer when I prepared that initial sermon, I realized that I had been positively influenced by my Christian college community and the many godly members of a new church plant I attended. Collectively, the people God had graciously placed into my life played a critical role in shaping my values, ministry skills and personal choices that remain with me to this day. Unknown to me, many of the higher aspects of isshoni were imprinted on my heart even then as part of God’s redemptive and sanctifying work in my life. As God exists in a Trinitarian relationship, it should come as no surprise that He graciously uses community to accomplish His purposes in us and through us. God is an Isshoni God and isshoni we serve His purposes together. Isshoni may not be an end in itself, but it is certainly instrumental in facilitating our true goal, which is to “exalt his name together.” (Psalm 34:3)

Japanese Fads

“God is not human, that he should lie, not a human being, that he should change his mind.”

Numbers 23:19a

Fads

A common characteristic of Japan is a proclivity towards uniformity, which probably accounts for the rapid rise and spread of some rather unique cultural fads. Our first memorable experience of this phenomenon was the ubiquitous appearance of the frilled-neck lizard, an odd species of reptile native to Australia. For reasons unknown to us, this particular creature caught the attention of some advertiser in Japan and within weeks, these strange lizards were seen everywhere in TV commercials and posters and sold as stuffed animals. Then just as suddenly as it appeared, the frilled-neck lizard quietly faded off the scene as Japan moved on to the next popular thing. This experience taught us that Japan is a land of passing fads.

Teenage schoolgirls and young women are probably the biggest trendsetters behind many of the fads that frequently sweep through the nation. New ideas often catch on quickly among the young female segment of society who march in step with the latest passing fancy that ranges anywhere from the most recent popular singing group to strange new fashions and anything else in between. In the area of fashion, we have observed the rise and fall of some interesting styles like the “kogal,” “Lolita” and “ganguro,” that, like the frill-necked lizard, have quickly come and gone. Kogal fashion basically consisted of school girl outfits of short skirts and bulky, rolled up socks held in place by a special glue. Following that and going in a slightly different direction, Lolita fashion was characterized by an abundance of frills, ruffles, makeup, hairstyle and anything that cultivated a child-like image. There are also corollaries of the Lolita style known as “gothic Lolita” and “punk Lolita.” Ganguro fashion calls for an overdone tan (the term means literally “intensely black”), extreme hair dye colors and contrasting pale makeup as a reactionary form to the traditional Japanese image of beauty.

But Japanese fads also originate from other demographic groups and manifest themselves in different forms. For example, the “tamagotchi” (meaning “egg watch”) craze captured the vast majority of school-aged children in the 90s who were driven to purchase and obsessively play a mini egg-shaped computer game featuring an electronic “pet.” These virtual pets had to be fed, played with and cleaned on a regular basis or else they would die. Some children were obviously upset by this irreversible outcome so one innovative temple created a virtual cemetery for these “dead” pets and set up a hotline to console distraught children. However, the zeal for these devices continued unabated until the next fad eventually replaced them. The ensuing hyper excitement over baby pandas, the widespread following to wear Ugg boots, the sudden omnipresence of okra in cuisine, the craze in designer bags and people sporting chapatsu (茶髪) or “tea colored hair” are just a few examples of fads that have made their brief marks on Japanese culture.

Sometimes I am tempted to reflect on these changes as I advance in years and acquire a different perspective of time and culture. From such a vantage point, I’ve observed that inconsistency and inequality are traits that characterize human culture as a whole and are not limited to any particular nationality. These traits manifest themselves in different forms, but serve as key reminders that while we may be made in the image of God, we have significantly strayed from the character and nature of God. Perhaps this is why the author of Numbers, who had observed the disobedient fickleness of God’s people, described God as “not human, that he should lie, not a human being, that he should change his mind.” (Numbers 23:19a). This consistency in character is also used to describe Jesus, who “is the same yesterday and today and forever.” (Hebrews 13:8) God, and the character he expects from us, is not a passing fad.

Left Side–Right Side

“He guides me along the right paths for his name’s sake.” Psalm 23:3

Helyhatározók gyakorlása – Vidám tanár

In light of certain studies, some neuroscientists claim that people are apt to be either left-side or right-side dominant in their brain. As a result, this tendency may have significant impact on a person’s personality, preferences, and capabilities. While this concept is still subject to debate, we often felt like right-brain people operating in a left-brain world while living in Japan. As newcomers, we knew to expect differences in language and culture, but a steering wheel located on the right side of the car just felt wrong initially. This departure from our “normal” was to be expected because everyone drives on the left-hand side of the road in Japan. Therefore, as part of our eventual transition, we soon learned to shift gears with our left hand, remembered we were crossing traffic when making right hand turns and ceased activating our windshield wipers when attempting to a make a turn (they are opposite).

This mental transition from a right-side world to a left-side world took time, but we eventually mastered it. We did so to such a degree that now we may occasionally start out driving on the wrong side of the road in America under certain conditions, particularly if there is no oncoming traffic to help orientate our brains. Unfortunately, the juxtaposition of the windshield wiper and turn signal controls still proves to be a stumbling block at times if our thoughts drift to Japan while driving. We have also entertained more than a few people when we mistakenly attempted to enter the driver’s door when getting into their car as a passenger.

There are many theories that attempt to explain why one particular side of the road is preferred for traveling, but it is interesting to observe that even though roughly 90 percent of the general population is right-handed, fully one-third of the world routinely employs a left-hand traffic system. Specifically, 165 countries drive on the right and 75 countries drive on the left. A closer examination of the details reveals that a large percentage of the left side dominant countries were formerly part of the British Empire so that partially explains a left side orientation. However, this does not account for countries like Japan that were never under British influence. Historians can prove that the propensity to maintain a left side traffic flow in Japan goes back to at least the Edo Period (1603-1868) and the establishment of the Japanese railroad system in the late 1800s locked this pattern into place.

Every sovereign country is certainly entitled to legislate the flow of traffic within its own borders. In a similar manner, a sovereign God who created this world and all of its inhabitants, has ordained the paths and the manner in which we should walk as we live out our lives here on Earth. Since these rules of the road are eternal in nature and intended for our good, we would do well to know and diligently observe them. Time and time again, Scripture teaches us that God delights in guiding us along a determined path that will provide us blessing and safety from evil, both in this life and in the world to come.

As one travels the world, it is interesting to note the variety and disparity of rules that regulate the lives of the respective citizens in different countries. As citizens of a heavenly country, God has called us to walk along the right paths He has ordained for us as we seek to successfully navigate the roads of life before us. Each country has determined the correct side of the road on a national basis, but there is no uniformity in such matters on an international level. But in things of an eternal nature, we must carefully observe God’s rules of the road.

Energy to Go

“Come to me, all you who are weary and burdened, and I will give you rest.”     Matthew 11:28

Energy drink

Long before Red Bull begin to “give you wings,” as they boast in their current advertising campaign, energy drinks were common in Japan. In a country renown for its industrious labor force and late-night drinkers who often get by on minimal sleep, Japan offers a wide selection of high-powered beverages to keep its workers operating at peak efficiency. Energy drinks in Japan were initially packaged in small brown bottles and sold as quasi-medicinal remedies readily available for people on the go. The exhausted businessman, the tired student, the fatigued housewife, the late-night partier or the weary traveler can purchase immediate energy at any convenience store, train station kiosk or drugstore for a reasonable price.

Loaded with caffeine, these drinks are often advertised as healthy supplements full of vitamins, minerals and various vegetable extracts. A key ingredient in almost all Japanese energy drinks is taurine, an amino acid-like chemical substance that is naturally found in meat, fish and dairy products. Unlike caffeine, which is a noted stimulant, taurine is actually a sedative that serves to reduce feelings of anxiety and therefore, theoretically improves productivity. Most energy drinks sold abroad focus more on caffeine content, but the Japanese versions are generally more complex and are advertised as “nutritional” or “medicinal” in order to attract a wider spectrum of consumers.

Lipovitan is one of the oldest and most popular brands of energy drinks marketed in Japan and was first sold in 1962 as an herbal “energizing tonic.” In ad campaigns, it strategically targeted sleepy, tired workers enduring long shifts in the midst of a booming post-war economy. Energy drinks eventually spread to other parts of Asia, until one enterprising businessman took the concept and developed the Red Bull brand for the European market, which eventually spread to North America. However, coffee continues as the most popular form of quick energy in Japan and can be purchased anywhere in both hot and cold versions through vending machines located throughout the country. Caffeine-boosted soft drinks are also widely advertised and more recently, an increasing number of alcoholic drinks are now infused with energy-producing additives. All these beverages come with a promise to increase energy, focus and improve performance.

Considering the chronic state of tiredness that seems to be common for many in Japan, it is no surprise that one of the most popular Bible verses frequently featured by churches in their bulletins, websites or billboards is Matthew 11:28. “Come to me, all you who are weary and burdened, and I will give you rest.” A sense of weariness or tiredness seems to permeate the very fabric of Japanese society, which expresses itself in many forms, but the graver danger goes well beyond just physical and mental exhaustion. The popularity of this verse identifies a troubling condition that no energy drink can alleviate and offers a far more substantive, life-altering remedy.

As both the Son of God and the Son of Man, Jesus fully understood the complexities and the desperate needs of the human heart. His life-changing offer of rest was not just to people suffering from physical and emotional exhaustion, but to those who were worn down by the greater burdens of sin and shame. Jesus aptly compared these burdens to a “yoke,” (v. 29) which controls or enslaves beasts of burden to a difficult task. But unlike an energy drink, which provides only a very temporary solution for a very temporary problem, Jesus offers to take our yoke upon Himself which came in the form of a cross. In so doing, Jesus provides not an energy drink, but eternal, life-giving water so we will never thirst again (John 4:14).

Learning to Count

“Suppose one of you wants to build a tower. Won’t you first sit down and estimate the cost?”

Luke 14:28a

numbers

Learning to count is usually one of the first objectives in acquiring a foreign language, but mastery of this seemingly simple task is no small feat in Japanese. It is much more challenging than English, which simply utilizes ordinal numbers (1,2,3…) to indicate the quantity of something or cardinal numbers (1st, 2nd, 3rd…) to point out the position of something in a list. That’s it. But Japanese takes counting to an entirely different level that can easily befuddle the novice learner. For starters, it doesn’t help that Japanese employs two different basic numbering systems, with one based on ancient Chinese called “kango” (漢語) and another, known as “wago” (和語), with Japanese origins. Using the kango system, 1,2,3 becomes ichi, ni, san, but the same numbers transform into hitotsu, futatsu, mitsu using the wago counting system. This is where the fun begins.

 Wago is basically a generic means for counting objects that don’t exceed ten in number, but kango is usually combined with an assortment of “counters” that vary according to the object being counted. For example, if you are counting long, cylindrical objects like pencils, a “hon” (本) is combined with each number so the simple 1, 2, 3 in kango becomes ippon, nihon, sanbon and so forth. Flat, thin objects like paper are indicated by the counter “mai” (枚) so 1, 2, 3 pieces of paper becomes ichimai, nimai, sanmai. Small objects use the counter “ko” (個) and large objects are “dai” (台). Small animals are “hiki” (匹), but large animals are “tō” (頭). Pairs of socks are counted using “soku” (足), birds are numbered by “wa” (羽) and bowls or cups of liquid are indicated by the counter “hai” (杯). Altogether, there are approximately five hundred Japanese counters, although many are rarely used.

To add to this confusion, there are many other aberrations to keep in mind when counting in Japanese. An additional quirk is the frequent substitution of the numbers 4, 7 and 9 with an alternative word. The typical word for four is “shi,” which is the same pronunciation for the word death (死), so people often use “yon” as a substitute. Along the same line, the number nine is “ku” in Japanese, which can also mean “suffering” (苦), so that is often replaced with “kyū.” The number seven (shichi) sounds very similar to the number eight (hachi) so it often becomes “nana”.

Counting in Japanese is obviously a difficult challenge, but there is another form of counting that is even more formidable. As Jesus’ influence continued to grow, which in turn attracted more followers, it became necessary for Him to identify those who were fully committed to pursuing the whole purposes of God. Therefore, Jesus gave two parables in Luke 14 where He encouraged potential disciples to count the possible cost of abandoning their comfortable lives in order to follow Him. Such a radical commitment could estrange them from family, incur the loss of personal possessions and even be life threatening. Rather than blindly entering into such a life-changing commitment, Jesus wanted His followers to consciously calculate the risks and sacrifices that may be demanded of them in their new faith journey. They would learn soon enough that taking up one’s cross to follow Jesus was both a difficult and dangerous form of counting. But those who learned to count in such terms in this life accrued a heavenly treasure in the world to come.