The Pulpit Commentary suggests that Paul's purpose in verses 1 to 14 is to warn "against over confidence in relation to idolatry and other temptations". Although writing to a church made up of both Jews and gentiles, Paul finds no difficulty in using scriptural narratives to illustrate God's dealings with the church, since he regards the Israelites in the desert as 'our ancestors' or "our fathers", that is, the forefathers at the time of the exodus from Egypt. He speaks, "as in, from his national consciousness, which was shared in by his Jewish readers, and well understood by his Gentile ones". All of our fathers had the blessing of the divine presence: πάντες has strong emphasis, and is four times repeated. Paul uses the story of Israel's disobedience in the wilderness to illustrate his warning to the Corinthians: "even those chosen by God can go badly astray; and if they do, whatever their privileges are liable to destruction".
Verse 13
"No temptation has overtaken you" : Gill suggests that this statement is to comfort the believers, so they will not be distressed or regard it as "some strange or unusual thing" or that they "must unavoidably perish and be destroyed by it."
"Common to man": can be rendered as "is humane" or "suited to man" which is explained further as "a temptation which one is able to bear". Paul does not mean that "they had been, or were, or would be entirely free from other temptations", but that the temptation might be endured while the believers are strengthened by the grace of God.
"God …will not allow you to be tempted beyond what you are able": the believers are tempted, afflicted, or persecuted, only by a "divine permission", and within the determination of God, who also provide strength and always be with them until the end.
"The way of escape": Gill wrote that God knows how and when to deliver his people out of temptations, while also, "in His providence, open a way that they may escape out of them."
"You may be able to bear it": or "what you are in a position to bear". According to Gill, God "does not always think fit to remove at once an affliction or temptation", although being asked earnestly by His people, as in the case of Paul himself, but He provides them grace enough to bear it or "stand up under it" and "triumph over it."
The inherent disgracefulness of any tampering with idolatry (10:15–22)
At the Lord's Supper, 'the cup of blessing' is a 'partnership' in the blood of Christ and similarly, 'the bread which is broken' is a symbol of 'partnership' in the body of Christ, so that the participation in this meal signals a bond between the participant and Christ, which must be exclusive of all others. The reference to the 'bread' and the 'body' leads to an exposition about the 'one body' of the church, as a model to encourage the people to take more care of their fellow 'limbs' with weaker consciences.
Verse 16
"The cup of blessing" : translated from Hebrew: kos haberachah, that is, toward the end of the Passover celebration, a blessing was invoked by the head of the family over this cup. Here, the name is transferred to the "chalice in the Eucharist", over which Christ "gave thanks". A close connection is observed between the "blessing" and "giving thanks".
"The bread" or rather, "the loaf", was "apparently passed from hand to hand", that each participant "might break off a piece". The best comment on the verse is John 6:41-59, where Jesus taught that "there could be no true spiritual life without the closest union with him and incorporation into his life".
"The communion of": literally, "a participation in".
Verse 17
"For we are all partakers of one bread": or linguistically can be rendered as "for we all have a share from the one bread".
Practical guidelines on eating and avoiding offence (10:23–33)
This part, concluding in 11:1, deals with the ban on participation in 'idolatry' in 'places and occasions where sacrificial food may be on offer without involving the believer in idolatry'. As in chapter 8, Paul maintains that 'love is a more valuable criterion than knowledge', so when acknowledging again the Corinthian principle of freedom, Paul insists on what 'builds up', that is, "what is beneficial to others".
