Separation from Pagan Practices and Customs in Christianity
Christianity, from its earliest expressions, has emphasized a separation from pagan practices and customs, rooted in the belief that God's people are to be holy and distinct. This separation is evident in both the Old and New Testaments, addressing various forms of idolatry, immoral behaviors, and worldly entanglements.
In the Old Testament, the call to separate from foreign customs is a recurring theme. Jacob, for instance, instructed his household to "Put away the strange gods that are among you" before approaching God at Bethel [3]. This command was directed not only at his Mesopotamian retainers, who were accustomed to superstitious practices, but also implied a need for greater vigilance within his own family regarding such influences [3]. Similarly, after the return from exile, the people of Nehemiah's time "separated themselves from the pagan people," a theme also found in Ezra 9–10 [1]. This separation underscored a commitment to covenant faithfulness and a rejection of the idolatrous practices of surrounding nations.
The New Testament continues this emphasis on distinctiveness, though the nature of "pagan practices" evolves with the advent of Christianity. Early Christians grappled with how to relate to the Gentile world, particularly concerning practices tied to pagan worship. A significant question was whether Christianity should be preached to Gentiles through the medium of Judaism, requiring adherence to Mosaic law and circumcision [2]. Paul became a prominent advocate for cutting Christianity loose from the Jewish system in this regard, arguing for a direct inclusion of Gentiles without requiring them to become Jewish proselytes first [2].
One of the most prominent issues concerning separation from pagan practices in the early church was the consumption of meat offered to idols. In the Greco-Roman world, animal sacrifices were common in temples dedicated to pagan gods, and the leftover meat was often sold in public markets [6]. This raised a question for Christians: was it permissible to eat such meat? Paul addresses this in 1 Corinthians 8:1–11:1, acknowledging that while idols themselves have no real existence, the practice could still cause a weaker brother to stumble [6]. His teaching navigates the tension between Christian liberty and the need to avoid causing others to sin or to appear to endorse idolatry.
Beyond specific dietary concerns, the New Testament calls for a broader separation from the "conversation" or "behavior" of the pagan world. Peter exhorts believers to maintain "honorable, becoming, proper" conduct among the Gentiles, so that even those who speak against them may see their good deeds and glorify God [8]. This includes avoiding "vain conversation" and living in a manner that reflects their identity as "strangers and pilgrims" [8]. The apostle John Gill, in his commentary on Proverbs, connects the "strange woman" not only to sexual immorality but also to "errors, heresies, idolatry, superstition, and will worship" of those "stranger to God and true godliness" [9]. This broader interpretation highlights that separation from paganism encompasses both moral and theological purity.
The concept of separation also extends to church discipline. Matthew 18:17 describes how an unrepentant person within the Christian community is to be treated "as a pagan or a corrupt tax collector" [4]. This exclusion, or excommunication, is rooted in the conviction that God's people are to be holy and that unaddressed sin corrupts fellowship with both God and other believers [4]. The goal of such discipline is not vindictive retribution but the restoration of the wayward individual to holiness and fellowship [4]. Similarly, Jude warns against those who "separate themselves" from the vital, spiritual reality of church communion, even if they outwardly participate in ordinances [7]. Some ancient manuscripts suggest these individuals are those who "separate," meaning they cast out members of the church [7].
The early church also faced internal contentions regarding practices that, while not strictly pagan, created divisions. For example, differences arose concerning the distinction of meats and days, which Matthew Henry describes as "unhappy contention" that broke out in the Christian church [5]. These issues, though distinct from outright pagan worship, illustrate the ongoing challenge of maintaining unity and purity within the Christian community while navigating diverse practices and beliefs [5].
In essence, the Christian call to separation from pagan practices and customs is a multifaceted directive. It involves rejecting idolatry and false gods, abstaining from immoral behaviors associated with pagan cultures, exercising discernment in practices that might compromise Christian witness, and maintaining the holiness of the church through discipline. This separation is not merely an external act but reflects an internal commitment to God and His standards, distinguishing believers as a people set apart for His purposes.
Sources
- Nehemiah (Protestant academic) “Tyndale House on Nehemiah 10:28: 10:28 separated themselves from the pagan people: See 9:2; cp. Ezra 9–10.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: doubted that Christianity was for the Gentiles: the great question was, whether it was to be preached to them through the medium of Judaism. Should it still be held within Jewish forms? Should circumcision and observance of the Mosaic law be required? This was a great practical question in the days of transition from Judaism to Christianity. Later Paul became the champion of the idea that it was to be cut loose from the Jewish system. Peter and James came but slowly to this idea. The destruction of Jerusalem and the fall of the Jewish state brought t”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 35:2: Then Jacob said unto his household . . . Put away the strange gods that are among you--Hebrew, "gods of the stranger," of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (Gen 18:19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps, it was not till his”
- Matthew (Protestant academic) “Tyndale House on Matthew 18:17: 18:17 The church is the local Christian community. • The unrepentant person is to be considered a pagan or a corrupt tax collector, a wicked transgressor of the law. Church discipline by exclusion (excommunication; see Acts 5:1-6; Rom 16:17; 1 Cor 5:1-13; 2 Cor 6:14-18; Gal 5:7-12; 2 Thes 3:14-15) is rooted in the conviction that God’s people are to be holy and that sin corrupts fellowship, both between people and between the people and God. The goal is neither vindictive retribution nor a public display of power, but restoration of the wayward to holiness and f”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 14:1: We have in this chapter, I. An account of the unhappy contention which had broken out in the Christian church. Our Master had foretold that offences would come; and, it seems, so they did, for want of that wisdom and love which would have prevented discord, and kept up union among them. 1. There was a difference among them about the distinction of meats and days; these are the two things specified. There might be other similar occasions of difference, while these made the most noise, and were most taken notice of. The case was this: The members of the Christian ch”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 8:1: 8:1–11:1 Paul now addresses the Corinthians’ question about food that has been offered to idols: Throughout the Greco-Roman world, there were temples and shrines dedicated to pagan gods. It was common for worshipers of those gods to offer animal sacrifices, and the excess meat was then sold in the market by pagan priests. The question inevitably arose as to whether Christians were free to eat such meat. Is meat taken from an animal that has been sacrificed to a pagan god inherently defiled? Paul makes no mention here of the prohibition made by the Jewish Chr”
- Jude (Presbyterian) “Jamieson, Fausset & Brown on Jude 1:19: These be they--showing that their characters are such as Peter and Paul had foretold. separate themselves--from Church communion in its vital, spiritual reality: for outwardly they took part in Church ordinances (Jde 1:12). Some oldest manuscripts omit "themselves": then understand it, "separate," cast out members of the Church by excommunication (Isa 65:5; Isa 66:5; Luk 6:22; Joh 9:34; compare "casteth them out of the Church;" Jo3 1:10). Many, however, understand "themselves," which indeed is read in some of the oldest manuscripts as English Version h”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:12: conversation--"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (Pe1 2:13), servants (Pe1 2:18), wives (Pe1 3:1), husbands (Pe1 3:7), all persons under all circumstances (Pe1 2:8); (2) confession of the faith (Pe1 3:15-16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be. honest--honorable, becoming, proper (Pe1 3:16). Contrast "vain conversation”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 7:5: That they may keep thee from the strange woman,.... Nothing has a greater tendency than Christ and his Gospel, and an intimate acquaintance with them, and a retention of them, to keep from all sin, from all fleshly lusts, from the sin of uncleanness; and also from all the errors, heresies, idolatry, superstition, and will worship, of the whore of Rome; a stranger to God and true godliness, to Christ and his truths, the Spirit and his operations; from the stranger which flattereth with her words; See Gill on Pro 2:16; see Gill on Pro 5:3, and see Gill on Pro 6:24.”