Introduction
      This passage concludes Paul's words on the issue of participating in feasts at the local pagan temple (eating meat offered to idols), 8:1-10:22. Having examined the pros and cons he now gives a clear prohibition. As with the Lord's Supper, spiritual realities are associated with the meal, so for a believer, participation in one negates participation in the other. Although the idol is not real, and knowledge may preclude the believer from full association with the pagan festival, there are demonic realities associated with idol worship. The following passage, 10:23-33, deals with the related issue of eating meat from the market place, meat possibly offered to idols. For Paul, this is not such a serious problem.

The passage
      v14. Having reminded the Corinthians how Israel was overthrown in the desert after their idolatry (v1-13), he now gives them a clear prohibition, "flee from idolatry".
      v15. Having given an absolute prohibition, he now asks them to consider how sensible it is. As sensible people they should understand his concerns.
      v16. To support his argument, Paul reminds his readers that their participation in sacred feasts, whether the Lord's Supper or idolatrous festivals, involves a real identification with the deity (in pagan feasts actually demons), cf. v18. Therefore, the two are mutually exclusive for a believer. When believers share in the bread and wine they "fellowship" (koinwnia) with Jesus, for he has promised to be present when two or three gather in his name. In Jewish festivals at the temple the people understood that they ate "in the presence of Yahweh". There is no idea that either the Jew, pagan or Christian actually ate the deity. In identifying (fellowshipping) with Christ we share in the blessings of his sacrifice. "The cup of blessing" (NIV "thanksgiving", although its proper Jewish title from the Passover meal is "blessing") serves as a faith-remembering of the blessing of eternal life through Christ's offering of himself (shedding the blood of the sacrificial lamb) for which we bless God in thanksgiving. "The bread that we break" again recalls the language of the Passover meal.
      v17. Paul goes on to interpret the broken bread as the Christian community - the body of Christ. This is a unique interpretation. The community together shares in Christ's sacrifice and thus its blessings. Such community solidarity with Christ forbids other religious (in this case demonic) associations.
      v18. After the temple sacrifice the people of Israel shared in the sacrificial food, Deut.14:22-27. This action identified the people with Yahweh who was present. It was a means of worshipping God. A similar meal before a pagan deity would be regarded as idolatry.
      v19. Having argued that there is religious significance in sacred meals, Paul does not want to imply that the idol does actually represent a real deity. v20. People who share in a sacrifice to "what is no god", link themselves to demonic powers. Israel knew well that there was power in the worship of "mute" idols, demonic power, Deut.32:17.
      v21. A believer can't "share/fellowship" (NIV "have a part") in the cup of the Lord and the cup of demons.
      v22. Paul concludes with a rhetorical question. "Are you going to do what I ask, or will you continue eating at both meals, and thus arouse the Lord's jealousy, as Israel did in the desert?" (Gordon Fee). Those who think they are stronger than God, demanding their freedom to share in idolatrous meals, will face the folly of their actions.

Fleeing the darkness
      I had been invited to attend the opening of the new Hindu temple. When I arrived the priest was up in a cherry picker splattering water over the temple idols. I remember him looking at me, and feeling apprehensive. I sensed the evil of the moment. The Christian life is lived "in the world but not of the world". As Jesus put it in his high priestly prayer, "my prayer is not that you take them out of the world, but that you protect them for the evil one."
      It is never easy to draw lines in our association with the world. It is obviously wrong to attend a spiritists meeting, but is it wrong to have a meal at the local RSL club? Spiritists claim to contact those on the "other side", but we know from the scriptures that the dead await the day of resurrection. Those they contact on the "other side" are probably demonic powers. So Paul's prohibition is easily applied when it comes to New Age religious activities. Still, does that mean we shouldn't browse through a New Age shop? And what of all the various possibilities of association with the world? Should we eat in a Chinese restaurant, knowing full-well that there will most likely be a shrine in the shop somewhere.
      It is not wise to extend Paul's warning to every contact we have with the world. As Paul says later, when with a pagan friend "eat whatever is put before you without raising questions of conscience." Identifying with the powers of darkness because of social, family, or business expectations, that's the danger.