The word occurs in the Authorized Version in Acts 6:3 (χρεία), Romans 12:11 (σπουδή, ‘diligence,’ Revised Version ) Romans 16:2 (πρᾶγμα, ‘matter,’ Revised Version ), and 1 Thessalonians 4:11 (τὰ ἴδια). The last named passage, ‘Study to be quiet, and to do your own business,’ implies that every Christian is expected to have an occupation. Christianity introduced a new ideal in this respect. Greek ethics regarded only certain occupations as being fit for these leading the highest life, and from these commercial activity was excluded (Plat. Rep. 495 C). Jewish, teaching improved on this by requiring that every boy should learn a trade (Schürer, History of the Jewish People (Eng. tr. of GJV).] ii. i. 318). But even under this rule some trades were condemned, e.g. those of tanner, butcher, miner, goldsmith, and even the physician’s calling (F. Delitzsch, Jewish Artisan Life in the Time of Christ, 1902, p. 56). Fishermen, on the other hand, were esteemed as being generally pious-an interesting fact in the light of our Lord’s choice of some of them to be His apostles. The notion that some trades were necessarily degraded was abolished by Christianity, and St. Peter did not hesitate to lodge in the house of a tanner (Acts 9:43).

In the conduct of their business Christians are required to set an example to the world. They are to be honest (1 Thessalonians 4:12), to owe no man anything (Romans 13:8), to avoid covetousness which leads to dishonesty (Hebrews 13:5), and to refuse to go into partnership with extortioners (1 Corinthians 5:11). Business disputes between Christians are not to be carried before heathen tribunals (1 Corinthians 6:5-8). The actual giving up of rights may sometimes be demanded by faithfulness to the gospel. It is evident that, at any rate in Corinth, converts found it difficult at first in ordinary business dealings to rise to the new standard. Somewhat later arose another danger, which is still familiar, that men should use religion in order to improve their business prospects (1 Timothy 6:5). This inevitably led to a low commercial morality, such as that to which Hermas confesses (Mand. iii.). Even as a Christian he had been for some years accustomed to regard lying in business transactions as quite permissible.

While the first Christians looked upon all honest occupations as honourable, they refused to see anything sacred in the vested interests of trades which only exist by wronging others. At Philippi St. Paul put an end to the exploitation of the girl with second sight (Acts 16:16 ff.), and at Ephesus showed no tenderness for the profits of idolatrous silversmiths (Acts 19:24-27). It is evident that persecution was often instigated by pagans whose business had been thus affected by the new faith. St. Paul experienced this in the two instances mentioned, and Pliny’s letter to Trajan testifies that there was much feeling against Christians amongst those who sold fodder for the victims used in heathen sacrifices.

Literature.-Besides Commentaries on the tea mentioned, see E. von Dobschütz, Christian Life in the Primitive Church, Eng. translation , London and N.Y., 1904, passim; W. M. Ramsay, The Church in the Roman Empire, London, 1893, p. 199f.

C. T. Dimont.

Bibliography Information
Hastings, James. Entry for 'Business'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/b/business.html. 1906-1918.

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