Difference between revisions of "Business"

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== Hastings' Dictionary of the New Testament <ref name="term_55170" /> ==
<p> The word occurs in the Authorized Versionin &nbsp;Acts 6:3 (χρεία), &nbsp;Romans 12:11 (σπουδή, ‘diligence,’ Revised Version) &nbsp;Romans 16:2 (πρᾶγμα, ‘matter,’ Revised Version), and &nbsp;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. <i> Rep </i> . 495 [[C).]] Jewish, teaching improved on this by requiring that every boy should learn a trade (Schürer, <i> History of the [[Jewish]] People (Eng. tr. of [[Gjv).]]] </i> ii. i. 318). But even under this rule some trades were condemned, <i> e.g. </i> those of tanner, butcher, miner, goldsmith, and even the physician’s calling [[(F.]] Delitzsch, <i> Jewish Artisan Life in the Time of Christ </i> , 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 (&nbsp;Acts 9:43). </p> <p> In the conduct of their business [[Christians]] are required to set an example to the world. They are to be honest (&nbsp;1 Thessalonians 4:12), to owe no man anything (&nbsp;Romans 13:8), to avoid covetousness which leads to dishonesty (&nbsp;Hebrews 13:5), and to refuse to go into partnership with extortioners (&nbsp;1 Corinthians 5:11). [[Business]] disputes between Christians are not to be carried before heathen tribunals (&nbsp;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 (&nbsp;1 Timothy 6:5). This inevitably led to a low commercial morality, such as that to which [[Hermas]] confesses ( <i> Mand </i> . iii.). Even as a Christian he had been for some years accustomed to regard lying in business transactions as quite permissible. </p> <p> 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 (&nbsp;Acts 16:16 ff.), and at [[Ephesus]] showed no tenderness for the profits of idolatrous silversmiths (&nbsp;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. </p> <p> Literature.-Besides [[Commentaries]] on the tea mentioned, see [[E.]] von Dobschütz, <i> Christian Life in the Primitive Church </i> , Eng. translation, London and [[N.Y.,]] 1904, <i> passim </i> ; [[W.]] [[M.]] Ramsay, <i> The Church in the Roman [[Empire]] </i> , London, 1893, p. 199f. </p> <p> [[C.]] [[T.]] Dimont. </p>
       
== Vine's Expository Dictionary of NT Words <ref name="term_76969" /> ==
<div> [['''A]] — 1: χρεία ''' (Strong'S #5532 — Noun [[Feminine]] — chreia — khri'-ah ) </div> <p> translated "business" in &nbsp;Acts 6:3 , of the distribution of funds, signifies "a necessity, a need," and is used in this place concerning duty or business. See [[Lack]] , [[Necessity]] , [[Need]] , Use , Want. </p> <div> [['''A]] — 2: ἐργασία ''' (Strong'S #2039 — Noun Feminine — ergasia — er-gas-ee'-ah ) </div> <p> denotes "a business," &nbsp;Acts 19:24,25 , [[Rv,]] [[Av,]] "gain" and "craft" (from ergon, "work"). See Diligence. </p> <div> [['''B]] — 1: ἴδιος ''' (Strong'S #2398 — Adjective — idios — id'-ee-os ) </div> <p> expresses "what is one's own" (hence, Eng. "idiot," in a changed sense, lit., "a person with his own opinions"); the neuter plural with the article (ta idia) signifies "one's own things." In &nbsp;1 Thessalonians 4:11 , the noun is not expressed in the original but is supplied in the English versions by "business," "your own business." For the same phrase, otherwise expressed, see &nbsp;John 1:11 , "His own (things);" &nbsp;John 16:32; &nbsp;19:27 , "his own (home);" &nbsp;Acts 21:6 , "home." In &nbsp;Luke 2:49 , the phrase "in My Father's house" [[(Rv),]] "about My Father's business" [[(Rjv),]] is, lit., "in the (things, the neuter plural of the article) of My Father." See [[Acquaintance]] , [[Company]] , No. 8, [[Due,]] [[Home,]] [[Own,]] [[Private,]] [[Proper,]] [[Several.]] </p> &nbsp;Romans 16:2[[Matter]][[Thing]]Work.&nbsp;Romans 12:11Diligence.
       
== King James Dictionary <ref name="term_58705" /> ==
<p> [[Business,]] n. biz'ness. See Busy. [[Employment]] that which occupies the time, attention and labor of men, for the purpose of profit or improvement--a word of extensive use and indefinite signification. Business is a particular occupation, as agriculture, trade, mechanic art, or profession, and when used of a particular employment, the word admits of the plural number, businesses. Business is also any temporary employment. </p> 1. Affairs concerns as, a man leaves his business in an unsettled state. 2. The subject of employment that which engages the care and attention. <p> You are so much the business of our souls. </p> 3. Serious engagement important occupation,in distinction from trivial affairs. <p> It should be the main business of life to serve God, and obey his commands. </p> 4. [[Concern]] right of action or interposing. <p> "What business has a man with the disputes of others?" </p> 5. [[A]] point a matter of question something to be examined or considered. <p> Fitness to govern is a perplexed business. </p> 6. Something to be done employment of importance to one's interest, opposed to amusement as, we have no business in town. <p> They were far from the Zidonians and had no business with any one. </p> 7. Duty, or employment that duty enjoins. [[A]] lawyer's business is to do justice to his clients. <p> To do the business for a man, is to kill, destroy or ruin him. </p>
       
== Webster's Dictionary <ref name="term_96507" /> ==
<p> '''(1):''' (n.) That which busies one, or that which engages the time, attention, or labor of any one, as his principal concern or interest, whether for a longer or shorter time; constant employment; regular occupation; as, the business of life; business before pleasure. </p> <p> '''(2):''' (n.) Any particular occupation or employment engaged in for livelihood or gain, as agriculture, trade, art, or a profession. </p> <p> '''(3):''' (n.) The position, distribution, and order of persons and properties on the stage of a theater, as determined by the stage manager in rehearsal. </p> <p> '''(4):''' (n.) Financial dealings; buying and selling; traffic in general; mercantile transactions. </p> <p> '''(5):''' (n.) That which one has to do or should do; special service, duty, or mission. </p> <p> '''(6):''' (n.) Affair; concern; matter; - used in an indefinite sense, and modified by the connected words. </p> <p> '''(7):''' (n.) Care; anxiety; diligence. </p>
       
== Wilson's Dictionary of Bible Types <ref name="term_197555" /> ==
<p> &nbsp;Ecclesiastes 5:3 (a) This is typical of active, ambitious enterprises which bring dreams of wealth and greatness. </p> <p> &nbsp;Luke 2:49 (a) The work of serving His heavenly Father and doing all the things His Father sent Him to do is thus described. </p> <p> &nbsp;Romans 12:11 (a) It may refer to one's secular occupation but more likely refers to the work of the Lord in all of its many phases. </p> <p> &nbsp;1 Thessalonians 4:11 (a) This refers to any work which is honest and honorable and through which remuneration is received for living expenses. </p>
       
== International Standard Bible Encyclopedia <ref name="term_2018" /> ==
<p> '''''biz´nes''''' : Is the rendering of four [[Hebrew]] words: (1) מלאכה , <i> '''''melā'khāh''''' </i> , in &nbsp;Genesis 39:11 (the American Standard Revised Version "work"); &nbsp; 1 Chronicles 26:29 , &nbsp;1 Chronicles 26:30; &nbsp;2 Chronicles 13:10 (the American Standard Revised Version "in their work"); &nbsp; 2 Chronicles 17:13 (the American Standard Revised Version "many works"); &nbsp; Nehemiah 11:16 , &nbsp;Nehemiah 11:22; &nbsp;Nehemiah 13:30 (the American Standard Revised Version "in his work"); &nbsp; Esther 3:9; &nbsp;Psalm 107:23; &nbsp;Proverbs 22:29; &nbsp;Daniel 8:27 . (2) דּבר , <i> '''''dābhār''''' </i> , literally "a word," is so translated in &nbsp;Deuteronomy 24:5; &nbsp;Joshua 2:14 , &nbsp;Joshua 2:20; &nbsp;Judges 18:7 (the American Standard Revised Version "dealings"); &nbsp; Judges 18:28 (the American Standard Revised Version "dealings"); &nbsp; 1 Samuel 21:2 , &nbsp;1 Samuel 21:8 . (3) מעשׂה , <i> '''''ma‛ăseh''''' </i> , "an action" (&nbsp;1 Samuel 20:19 ). (4) ענין , <i> '''''‛inyān''''' </i> , "employment" (&nbsp;Ecclesiastes 5:3; &nbsp;Ecclesiastes 8:16 ). </p> <p> In the New [[Testament]] "business" in &nbsp;Luke 2:49 is the rendering of the phrase ἐν τοῖς τοῦ πατρός μου , <i> '''''en toı́s toú patrós mou''''' </i> , literally "in the things of my Father," which the American Standard Revised Version renders "in my Father's house," with "about my Father's business" as the marginal reading. "Business" is also used in the translation of χρεία , <i> '''''chreı́a''''' </i> , literally "need," of &nbsp;Acts 6:3; as the translation of σπουδή , <i> '''''spoudḗ''''' </i> , literally "haste" of &nbsp;Romans 12:11 (the American Standard Revised Version "diligence"); of πράγμα , <i> '''''prágma''''' </i> , literally "thing done," of &nbsp;Romans 16:2 (the American Standard Revised Version "matter"); of πράσσειν τὰ ἴδια , <i> '''''prássein tá ı́dia''''' </i> , literally "tend to one's own business," of &nbsp;1 Thessalonians 4:11 . In &nbsp;Acts 19:24 , &nbsp;Acts 19:25 in Paul's account of the riot in Ephesus, ἐργασία , <i> '''''ergası́a''''' </i> , literally "working," "performing," is translated "little business" in &nbsp;Acts 19:24 (the King James Version "small gain"), and "by this business" in &nbsp; Acts 19:25 (the King James Version "by this craft"). </p>
       
==References ==
<references>


Business <ref name="term_55166" />
<ref name="term_55170"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/business Business from Hastings' Dictionary of the New Testament]</ref>
<p> <b> [[Business.]] </b> — <b> 1. </b> The first recorded words of Jesus stand in the Authorized Version, ‘Wist ye not that [[I]] must be about my Father’s business?’ (&nbsp;Luke 2:49). This is the only passage in the [[Gospels]] where the word ‘business occurs, and it is not without some sort of regret that we are obliged to acknowledge the greater accuracy of the Revised Version [[Nt]] 1881, [[Ot]] 1885, ‘Wist ye not that [[I]] must be in my Father’s house?’ The familiar rendering, however, finds a place in the margin; and indeed in this case, as in so many others, the Authorized Version well represents the inner meaning of the original words. [[Translated]] quite literally, the phrase (ἐν τοῖς τοῦ πατρός μου) means ‘in the things of my Father’: it denotes a person’s property or estate, and is equivalent to our colloquialism ‘at my father’s,’—the whole stress falling on the idea of ownership,—and in this way it is fairly frequently used in Greek authors. The closest parallel in Biblical Greek occurs in the [[Septuagint]] translation of &nbsp;Esther 7:9, where ‘in the house of Haman’ of the Revised Version [[Nt]] 1881, [[Ot]] 1885 is represented by the phrase ἐν τοῖς Ἁμάν <i> , </i> and it is clear that the gallows, fifty cubits high, must have stood in the precincts of the house, or on the estate, of Haman. (For other instances, see Excursus [[I.]] in Farrar’s <i> St. Luke </i> in the [[Cambridge]] Bible for Schools, where a summary is given of the essential points from an important monograph on the passage by Dr. Field of Norwich: this monograph has been reprinted in <i> Notes on the [[Translation]] of the [[Nt,]] by the late Frederick Field </i> , Cambridge, 1899). </p> <p> The Latin [[Versions]] render the Greek phrase as literally as the language allows, and throw no light on the interpretation. The Sinaitic [[Syriac]] has the suggestive paraphrase, ‘Wist ye not that [[I]] must be with my Father?’ The idea of a sympathetic relation with God is indeed of the essence of the passage; perhaps we can best render it by borrowing from the symbolical language of the parables, ‘Wist ye not that [[I]] must work in my Father’s vineyard?’ </p> <p> [[A]] passage of [[Clement]] of [[Alexandria]] ( <i> Strom </i> . iv. xxiii. 148) affords an interesting parallel to the translation of the Sinaitic Syriac just quoted: ‘For the dispensation of creation indeed is good, and all things are well arranged, nothing happens without a reason; <i> in the things that are [[Thine]] </i> must [[I]] be (ἐν τοῖς σοῖς εἶναί με δεῖ), [[O]] Almighty, and if [[I]] am there [[I]] am with Thee.’ In another passage ( <i> Strom </i> . vi. vi. 45) the phrase is used with an even wider application; of the souls in Hades, Clement says that they are <i> in the things </i> ( <i> i.e. </i> within the domain) of God. With this compare the teaching of the ‘Elders’ referred to by [[Irenaeus]] (v. xxxvi. 1): ‘For this cause they say that the Lord said that in the things of My Father are many mansions. For all things are God’s, who gives to all men the habitation that befits them.’ Thus what in &nbsp;John 14:2 is called ‘the house of my Father,’ is by the substitution of the phrase τὰ τοῦ πατρός μου extended to mean the whole Universe, including, as the context shows, heaven, paradise, and the ‘city’ of the re-created earth. In <i> Protreptieus </i> , ix. 82, Clement seems to have the incident of &nbsp;Luke 2:49 in his mind as implying the complete consecration of life: ‘But [[I]] suppose that when a man is enrolled and lives as a citizen and receives the Father, then he will be <i> in the things of the Father </i> .’ </p> <p> Godet (in his [[Commentary]] on St. Luke, <i> ad loc. </i> ) points out that the phrase [[‘I]] must be’ (δεῖ εἶναί με) conveys the idea of an absolute and morally irresistible consecration to the service of God on earth. To the awakening consciousness of the child Jesus the [[Temple]] at [[Jerusalem]] was the symbol of the Father’s dominion over all things; He said in effect to His parents, ‘Ye ought to have sought me in the place where men are occupied with the things of God.’ </p> <p> These first recorded words of Jesus then set a standard by which must be tested every manner of life. How far is it possible for a life spent in business, with which a linguistic accident connects these words for English readers of the Bible, to be lived <i> in the things of the Father </i> , according to the teaching of His Son? As an aid towards reaching an answer to this vital question, let us see what we can learn, from our Lord’s acts and words, of the attitude He adopted towards the business life of the time of His Incarnation. </p> <p> <b> 2. </b> At the next recorded visit of Jesus to the Temple, we find Him in conflict with men who conducted business improperly: those who bore rule there did not understand that they were ἐν τοῖς τοῦ πατρός. It is well known that St. John (&nbsp;John 2:13 ff.) narrates a ‘Cleansing of the Temple’ as taking place quite early in the Lord’s public ministry, while the Synoptists (&nbsp;Matthew 21:12 f., &nbsp;Mark 11:15 ff., &nbsp;Luke 19:45 f.) describe a similar event as occurring in [[Holy]] Week. It is at least possible that the holy zeal of Jesus was twice displayed in this manner; but if a choice had to be made, there would be strong reasons for preferring the chronological arrangement of St. John. Without entering into this question, however, we can simply study the attitude of Jesus towards those who conducted the Temple market. The traffic was of two sorts, the sale of sacrificial animals, and the exchange of money: in both cases it may well have been legitimate in itself, and even necessary: the sin was connected with its being carried on within the sacred precincts. It seems obvious that the Sadducean rulers of the Temple, whose cupidity was notorious, must have made money out of the business carried on there; no doubt the sites for stalls within the Temple precincts would command a good rent; and, further, if the animals sold there were certified officially as being unblemished and fit for sacrifice, while those bought outside were liable to a scrutiny on being brought into the Temple, it is easy to see how the privileged tradesmen may have gained an almost complete monopoly, for which they would willingly pay a high price. If the conjecture (see Edersheim, <i> Life and Times </i> 4 [Note: designates the particular edition of the work referred] , 1887, p. 367 ff.) that this Temple market was identical with the unpopular ‘Bazaars of the Sons of Annas’ is right, then the notorious [[Annas]] and his son-in-law [[Caiaphas]] had probably a direct interest in the trade carried on. It seems probable that the ‘changers of money’ (κερματισταί, &nbsp;John 2:14; κολλυβισταί, &nbsp;John 2:15, &nbsp;Matthew 21:12, &nbsp;Mark 11:15) were the official <i> Shulhanim </i> (Lightfoot, <i> Horae Heb. </i> on &nbsp;Matthew 21:12; Edersheim, <i> The Temple </i> , p. 70 ff.) who sat to collect the half-shekel for a fortnight before the Passover: they were allowed to make a charge on each half-shekel whether change was given or not, and Edersheim places their probable annual gain from this source at £9000. Very likely the ordinary business of exchange of money was carried on, as obviously no corns bearing images or idolatrous symbols could be offered in the Temple. Moreover, the mention by [[Josephus]] ( <i> [[Bj]] </i> vi. v. 2) of treasure-chambers in ‘the Temple belonging to private individuals suggests that ordinary banking business, including the receipt of money on deposit, may have been made a source of profit, which would be enhanced by the security afforded by the sanctity of the place. These considerations have been put forward to show that it is likely that the ruling priestly faction turned to financial account the consecrated character of the buildings committed to their charge. Probably it was this making money out of holy things, rather than the ceremonial violation of the sanctity of the Temple, that caused the severity of our Lord’s condemnation of the whole system which made His Father’s house into ‘a house of merchandise,’ according to St. John’s account, or in the stronger words of the Synoptists, into ‘a den of robbers.’ It is clear that Jesus would not suffer business to be carried on in a manner that interfered with the honour due to God: doubtless He would have applied this principle to the Day, no less than to the House, of His Father. The same lesson is taught in the parable of the [[Royal]] Marriage Feast (&nbsp;Matthew 22:1 ff.; cf. &nbsp;Luke 14:16 ff.). </p> <p> <b> 3. </b> But the Son of Man, to whom nothing human was void of interest, in no way stood aloof from business. Himself a carpenter by trade (&nbsp;Mark 6:3), He did not hesitate to tell the ‘fishermen’ [[Apostles]] that there was a likeness between their former worldly and their future spiritual vocation (&nbsp;Matthew 4:19, &nbsp;Mark 1:17); the would-be disciple, who wished first to bid farewell to those at his house, was told that he might have learned behind the plough the need of concentrating his whole interest and attention on the task he had in hand (&nbsp;Luke 9:62). Both before and after the resurrection (&nbsp;Luke 5:4 ff., &nbsp;John 21:1 ff.) Jesus granted special revelations of Himself to the disciples while engaged in their usual occupations. In the command to render to [[Caesar]] the things that are Caesar’s (&nbsp;Matthew 22:21, and parallels), we are struck by the business-like recognition of actually existing circumstances. Several of the parables prove how fully Jesus understood and entered into the business spirit, and show that, when consecrated by devotion to God, it is necessary to those who seek the kingdom of heaven. The merchantman who sold all that he had in order to buy one pearl of great price, gave proof of that confidence in his own judgment, joined with willingness to stake all upon it, which is indispensable to success in great mercantile ventures, and is said to be even now characteristic of the [[Jewish]] nation (&nbsp;Matthew 13:45 f., cf. &nbsp;Matthew 13:44 ‘the hidden treasure’). In the parable of the Labourers in the [[Vineyard]] the fulfilment of a contract is sharply opposed to the voluntary gift of money to those who had presumably been willing but unable to earn it (&nbsp;Matthew 20:1 ff.). [[A]] proper return is rightly expected from the ownership of land (&nbsp;Mark 12:7 ff., and parallels) and of money (&nbsp;Matthew 25:27, &nbsp;Luke 19:23). It is worthy of notice that the case just referred to of the ‘unprofitable servant’ follows in St. Matthew’s [[Gospel]] directly after that parable which shows how unbusiness-like neglect to buy oil on the part of the foolish virgins led to their exclusion from the marriage-feast. The man who failed to make correct calculations as to the cost of building a tower is regarded as a fit object for mockery (&nbsp;Luke 14:28 ff.). On the other hand, the unjust steward, who took advantage of his position of authority to make friends of his master’s debtors, showed a business-like shrewdness which would have been of value if employed honestly in a good cause (&nbsp;Luke 16:9 ff.). </p> <p> <b> 4. </b> [[A]] terrible warning of the danger of misusing business capacity is afforded, not in the imaginary story of a parable, but in the actual life of [[Judas]] Iscariot. St. Matthew (&nbsp;Matthew 26:14 f.) and St. Mark (&nbsp;Mark 14:10 f.) connect the determination of Judas to betray Christ with the anointing of His feet at the feast in the house at Bethany. St. John, in narrating the same incident (&nbsp;John 12:4 ff.), tells us that it was Judas who gave expression to the false idea that the giving of money to the poor was of greater value than personal devotion: ‘Now this he said, not because he cared for the poor; but because he was a thief, and having the bag used to take away (ἐβάσταζεν, see Westcott in <i> Speaker’s Commentary, ad loc. </i> ) what was put therein.’ Judas, no doubt on account of natural aptitude, had been made treasurer to Jesus and His disciples; he was vexed that so large a sum of money as three hundred pence had been wasted in the pouring out of the ointment instead of passing through his hands for the supposed benefit of the poor. [[Comparing]] together these different passages, it seems clear that St. John traced the fall of Judas, culminating in the betrayal, to the misuse through covetousness of his business faculties. </p> <p> <b> 5. </b> It can be, and often is, argued that the morality taught by Christ cannot be strictly and literally applied in the conduct of business. Probably the impossibility is no greater in the life of the business man than it is in the life of any one who tries to live as a consistent Christian. The main difference seems to be that in business practical morality is daily, and often many times a day, put to a test the extent of which can be estimated in money, and failure to conform to a high standard is easily detected. The business man is obliged to have a definite standard of practical morality, high or low according to his own character and the exigencies of his trade, and according to that standard he must act. Self-deception in his case is practically limited to one particular form,—which, however, is extremely prevalent,—that of attempting to separate personal from business morality. The ordinary non-business man, on the contrary, generally has a curiously vague and more or less ideal standard, and it is a very difficult thing even for a man of honest thought to settle how nearly he lives up to it. [[Business]] morality in a measure analyses itself, while the morality of ordinary life almost defies analysis: a comparison between the two is thus extremely dangerous, as they are practically incommensurable quantities. </p> <p> Jesus Christ evidently believed that the moral and religious truths which He taught were capable of being applied in business. We have seen above that He severely condemned the Sadducean hierarchy, who may be taken to represent the capitalist class of those days at Jerusalem, because their business was conducted on wrong principles: they maintained merely ceremonial purity, and would not put the ‘price of blood’ in the treasury (&nbsp;Matthew 27:6), but they did not shrink from making gain of holy things. This shows the uncompromising attitude of Christ towards what was morally bad. But there was a great difference in His manner of dealing with another typical class of business men, the Publicans. He did not follow popular opinion in regarding their occupation as absolutely unjustifiable; He looked on their calling as a legitimate one, while demanding honesty in carrying it out. The [[Baptist]] had taken the same line, ‘Exact no more than that which is appointed you’ (&nbsp;Luke 3:13). Zacchaeus, for his charity and earnest desire to avoid extortion, is declared to be truly a son of [[Abraham]] (&nbsp;Luke 19:9). </p> <p> It is worthy of note that St. Luke places the parable of the Pounds in close connexion with the [[Zacchaeus]] incident, as if to teach us that lessons of eternal value can be learned in business. The slaves are rewarded with ten or five cities, according to the capacity which each had shown in trading with his pound. </p> <p> This brings us to the centre of the whole matter: the life of business is a legitimate one for followers of Christ so far as it can be lived ‘in the things of the Father’; then it is a means of imparting training and of teaching lessons which can be used now and hereafter in the service of God. ‘God has set you,’ writes the Rev. Wilfrid [[Richmond]] ( <i> [[Christian]] Economics </i> , 1888, p. 159), ‘in the world with other men to learn, by mutual interchange of the means of life, the laws of love. Your wealth, whatever it may be, little or great,—the wealth you make, the wealth you spend,—is treasure, corruptible or incorruptible, treasure on earth or treasure in heaven, according as it is or is not, in the making and in the spending, the instrument of love.’ </p> <p> Literature.—Besides the works referred to in the art., reference may be made to [[E.]] [[S.]] Talbot, <i> Some Aspects of Christian Truth </i> , 208; [[A.]] Whyte, <i> Walk, Conversation, and Character of Jesus Christ our Lord </i> , 59; [[C.]] [[R.]] [[D.]] Biggs, <i> The [[Diaconate]] of Jesus </i> , 19; [[S.]] Gregory, <i> Among the Roses </i> , 191; [[H.]] Bushnell, <i> Sermons on Living Subjects </i> , 243; <i> Expos </i> . 2nd ser. viii. [1884] p. 17. [[P.]] [[M.]] Barnard. </p>
       
 
<ref name="term_76969"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/business Business from Vine's Expository Dictionary of NT Words]</ref>
== References ==
       
<references>
<ref name="term_58705"> [https://bibleportal.com/dictionary/king-james-dictionary/business Business from King James Dictionary]</ref>
<ref name="term_55166"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/business+(2) Business from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_96507"> [https://bibleportal.com/dictionary/webster-s-dictionary/business Business from Webster's Dictionary]</ref>
       
<ref name="term_197555"> [https://bibleportal.com/dictionary/wilson-s-dictionary-of-bible-types/business Business from Wilson's Dictionary of Bible Types]</ref>
       
<ref name="term_2018"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/business Business from International Standard Bible Encyclopedia]</ref>
       
</references>
</references>

Revision as of 00:07, 13 October 2021

Hastings' Dictionary of the New Testament [1]

The word occurs in the Authorized Versionin  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.

Vine's Expository Dictionary of NT Words [2]

'''A — 1: χρεία (Strong'S #5532 — Noun Feminine — chreia — khri'-ah )

translated "business" in  Acts 6:3 , of the distribution of funds, signifies "a necessity, a need," and is used in this place concerning duty or business. See Lack , Necessity , Need , Use , Want.

'''A — 2: ἐργασία (Strong'S #2039 — Noun Feminine — ergasia — er-gas-ee'-ah )

denotes "a business,"  Acts 19:24,25 , Rv, Av, "gain" and "craft" (from ergon, "work"). See Diligence.

'''B — 1: ἴδιος (Strong'S #2398 — Adjective — idios — id'-ee-os )

expresses "what is one's own" (hence, Eng. "idiot," in a changed sense, lit., "a person with his own opinions"); the neuter plural with the article (ta idia) signifies "one's own things." In  1 Thessalonians 4:11 , the noun is not expressed in the original but is supplied in the English versions by "business," "your own business." For the same phrase, otherwise expressed, see  John 1:11 , "His own (things);"  John 16:32;  19:27 , "his own (home);"  Acts 21:6 , "home." In  Luke 2:49 , the phrase "in My Father's house" (Rv), "about My Father's business" (Rjv), is, lit., "in the (things, the neuter plural of the article) of My Father." See Acquaintance , Company , No. 8, Due, Home, Own, Private, Proper, Several.

 Romans 16:2MatterThingWork. Romans 12:11Diligence.

King James Dictionary [3]

Business, n. biz'ness. See Busy. Employment that which occupies the time, attention and labor of men, for the purpose of profit or improvement--a word of extensive use and indefinite signification. Business is a particular occupation, as agriculture, trade, mechanic art, or profession, and when used of a particular employment, the word admits of the plural number, businesses. Business is also any temporary employment.

1. Affairs concerns as, a man leaves his business in an unsettled state. 2. The subject of employment that which engages the care and attention.

You are so much the business of our souls.

3. Serious engagement important occupation,in distinction from trivial affairs.

It should be the main business of life to serve God, and obey his commands.

4. Concern right of action or interposing.

"What business has a man with the disputes of others?"

5. A point a matter of question something to be examined or considered.

Fitness to govern is a perplexed business.

6. Something to be done employment of importance to one's interest, opposed to amusement as, we have no business in town.

They were far from the Zidonians and had no business with any one.

7. Duty, or employment that duty enjoins. A lawyer's business is to do justice to his clients.

To do the business for a man, is to kill, destroy or ruin him.

Webster's Dictionary [4]

(1): (n.) That which busies one, or that which engages the time, attention, or labor of any one, as his principal concern or interest, whether for a longer or shorter time; constant employment; regular occupation; as, the business of life; business before pleasure.

(2): (n.) Any particular occupation or employment engaged in for livelihood or gain, as agriculture, trade, art, or a profession.

(3): (n.) The position, distribution, and order of persons and properties on the stage of a theater, as determined by the stage manager in rehearsal.

(4): (n.) Financial dealings; buying and selling; traffic in general; mercantile transactions.

(5): (n.) That which one has to do or should do; special service, duty, or mission.

(6): (n.) Affair; concern; matter; - used in an indefinite sense, and modified by the connected words.

(7): (n.) Care; anxiety; diligence.

Wilson's Dictionary of Bible Types [5]

 Ecclesiastes 5:3 (a) This is typical of active, ambitious enterprises which bring dreams of wealth and greatness.

 Luke 2:49 (a) The work of serving His heavenly Father and doing all the things His Father sent Him to do is thus described.

 Romans 12:11 (a) It may refer to one's secular occupation but more likely refers to the work of the Lord in all of its many phases.

 1 Thessalonians 4:11 (a) This refers to any work which is honest and honorable and through which remuneration is received for living expenses.

International Standard Bible Encyclopedia [6]

biz´nes : Is the rendering of four Hebrew words: (1) מלאכה , melā'khāh , in  Genesis 39:11 (the American Standard Revised Version "work");   1 Chronicles 26:29 ,  1 Chronicles 26:30;  2 Chronicles 13:10 (the American Standard Revised Version "in their work");   2 Chronicles 17:13 (the American Standard Revised Version "many works");   Nehemiah 11:16 ,  Nehemiah 11:22;  Nehemiah 13:30 (the American Standard Revised Version "in his work");   Esther 3:9;  Psalm 107:23;  Proverbs 22:29;  Daniel 8:27 . (2) דּבר , dābhār , literally "a word," is so translated in  Deuteronomy 24:5;  Joshua 2:14 ,  Joshua 2:20;  Judges 18:7 (the American Standard Revised Version "dealings");   Judges 18:28 (the American Standard Revised Version "dealings");   1 Samuel 21:2 ,  1 Samuel 21:8 . (3) מעשׂה , ma‛ăseh , "an action" ( 1 Samuel 20:19 ). (4) ענין , ‛inyān , "employment" ( Ecclesiastes 5:3;  Ecclesiastes 8:16 ).

In the New Testament "business" in  Luke 2:49 is the rendering of the phrase ἐν τοῖς τοῦ πατρός μου , en toı́s toú patrós mou , literally "in the things of my Father," which the American Standard Revised Version renders "in my Father's house," with "about my Father's business" as the marginal reading. "Business" is also used in the translation of χρεία , chreı́a , literally "need," of  Acts 6:3; as the translation of σπουδή , spoudḗ , literally "haste" of  Romans 12:11 (the American Standard Revised Version "diligence"); of πράγμα , prágma , literally "thing done," of  Romans 16:2 (the American Standard Revised Version "matter"); of πράσσειν τὰ ἴδια , prássein tá ı́dia , literally "tend to one's own business," of  1 Thessalonians 4:11 . In  Acts 19:24 ,  Acts 19:25 in Paul's account of the riot in Ephesus, ἐργασία , ergası́a , literally "working," "performing," is translated "little business" in  Acts 19:24 (the King James Version "small gain"), and "by this business" in   Acts 19:25 (the King James Version "by this craft").

References

  1. ↑ Business from Hastings' Dictionary of the New Testament
  2. ↑ Business from Vine's Expository Dictionary of NT Words
  3. ↑ Business from King James Dictionary
  4. ↑ Business from Webster's Dictionary
  5. ↑ Business from Wilson's Dictionary of Bible Types
  6. ↑ Business from International Standard Bible Encyclopedia
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