Finally Jesus relates our use of money to the eternal issues. He does this in a very simple and direct way, and in the form of an imperative. In the more skilled translation of the Revised Version we read, "Make to yourselves friends by means of the mammon of unrighteousness, that when it shall fail, they may receive you into the eternal tabernacles." It appears here that worldly possessions may be either "the mammon of unrighteousness" or the maker of everlasting friendships. By the right use of gold and silver men can people the gates of heaven with welcomers. "It shall fail," says Christ, referring to wealth. "They may receive you," he says, referring to those human lives that are our only permanent investments. The final emphasis of Jesus in giving the very crown of the Bible teaching concerning wealth, great or small, is that his followers shall so use the coin stamped with the image of some earthly Cæsar as to produce in men and women and children the image of the heavenly Lord. The lower commerce is to serve the higher commerce. Faneuil Hall may keep its market place, but it must be subordinated to that upper room wherein men learn the lessons of truth and liberty and righteousness. The Age of Gold can help to make the Golden Age. The problem of wealth will not be solved until all men hold their riches as willing trustees of Him who himself was rich and who for our sakes became poor, that we through his poverty might be rich. CHAPTER VII THE BIBLE AND SORROW One who is jealous for the reputation of the Bible as a complete Book of life must sometimes feel that undue emphasis has been placed upon its messages for the sorrowing. If the jealousy does not entertain just this feeling, it has the resembling fear--that the biblical message for sorrow has been emphasized until it has hidden the message for gladness. As a necessary prelude to a discussion of the Bible's relation to the sorrow of the world, we shall treat its meaning for the world's gladness. We are willing to use the word "pleasure" in this connection, though pleasure is classed as representing a mood less deep than the mood of joy. Some of us can recall the surprise we experienced in reading Lubbock's The Pleasures of Life. One chapter dealt with "The Pleasure of Duty." This title caused us no wonder. But the next chapter astonished us with the heading, "The Duty of Pleasure." We quickly found ourselves asking whether there was such a duty. Is it an obligation laid on men and women to seek for a proportion of pleasure? Are the light joys of life to be classed with our duties? Lubbock answered these questions in the affirmative. What reply does the Bible give?