The passage
      v7. The Corinthians have excelled in spiritual gifts, and Paul recognizes this, but now he wants them to excel in generosity. The NIV actually says "excel in this grace of giving", although in the Greek the word "giving" is not present. None-the-less, "this grace" is likely the spiritual gift of generosity. He calls on them to develop, in the power of the indwelling Spirit of Christ, a generous spirit.
      v8-9. Paul goes on to remind his readers that he is not commanding them to be generous. You can't command someone to exhibit a quality which is a gift of God. What he is doing is encouraging them toward "this grace" by comparing their self-giving with the self-giving of the Macedonian Christians, and in particular, the supreme example of Christian self-giving, namely the incarnation of Christ. Christ set aside his divine privilege for us. He became poor so that we might become rich.
      v10-12. Paul's advice to the Corinthians is that they take up the stance they had adopted the previous year, that they "finish the work" they had so well begun. He points to two aspects of their generosity: i] eager willingness, and ii] effective action. It's not enough to be eager and willing to get into it, but obviously we have to put the results on the board as well. He doesn't quantify the "results" side of the argument. Self-giving must be "according to your means."
      v13-15. Paul now presents the basic principle behind his argument. It is the principal of fair-dealing. My "plenty" should supply the "needs" of my brothers and sisters in the Lord, in such a way as to allow them to use their "plenty" toward my "needs". He is certainly not advocating that his readers are to disadvantage themselves for the advantage of others. His picture of Israel's wilderness wanderings makes the point well. All work to gather in the manna; some end up with little, some with much. All then share what they have gathered and so all are filled. For the Corinthians, this illustration serves to encourage them to share their abundance with the poverty-stricken Palestinian believers. The Jewish believers had shared the gospel with the Gentiles and now it was time for the Gentiles to respond with a similar "grace". In Romans chapters 9-11 Paul explains in detail how the people of Israel will again be the focus of God's grace. In that day it will be their turn to act graciously toward their Gentile brothers.

What have we got to give?
      They say that money is the root of all evil. Well, it may not be the root of all evil, but it certainly does cause trouble. I would hate to think how many marriages, friendships and families have foundered on the issue of money. It can cause unbelievable arguments. For some reason or other, whoever takes it from us ends up wearing horns. Note the love most tenants have for their landlord. Or think for a moment on the warmth we feel for the taxation department. So money, and being parted from it, is an emotive issue indeed.
      In our passage for study, the issue before us is not just "the grace of giving" money. The issue is one of self-giving for the sake of the brotherhood. It concerns the possessing of a gracious gift of generosity, and the application of that gift for the upbuilding of the body of Christ.
      First, the quality of self-giving. Jesus is the perfect example of the one who willingly became poor that others might become rich. He set aside his glorious splendor and joined himself to broken humanity. For us to emulate this generous self-giving will require the grace of God. Such a quality of generosity is something given as a gracious gift from God and not something worked up in our own will.
      Mind you, it still has to be stimulated and we are bound to cooperate with that stimulation. We need to exhort each other to exhibit this Christ-like quality. So "this grace of giving" is a product of the inworking Spirit of Christ, part of his shaping work within. Generosity is therefore a quality which will develop in our lives only as we look to the Spirit of Christ to change us from within.
      Second, the application of self-giving. We all possess resources, some naturally acquired, some given directly through the ministry of the Holy Spirit, combinations of time and talent... Some of us, although not many, have an abundance of that precious commodity which encapsulates human effort in little bits of paper called money. Our natural tendency is to release this resource toward our own personal ends. Certainly, if we are to survive in this present age, much of what we possess will have to be used for our own existence. Yet, once Jesus has touched our life, then the impulse toward self-giving starts to make itself felt. Little by little we find we can redirect some of our resources toward the King's use rather than our own.
      There are two prime areas for the redirection of our resources. First, there is the business of upbuilding the Christian fellowship, of perfecting the kingdom of God. Then there is the business of reaching out to the lost, of extending the kingdom of God. So let us pray for the gift of generosity, and be generous for the kingdom.

v7
      perisseuete (perisseuw) pres. "excel [in everything]" - abound, overflow. The word takes on a technical sense in the Corinthian letters, so Paul is likely restating the Corinthian belief that they are rich in spiritual gifts, eg, faith, etc. "Abound in the gifts of the Spirit", "overflow in every grace-gift".
      pistei (iV ewV) "faith" - It is unlikely Paul means saving faith, but rather wonder-working faith.
      logw/ (oV) "speech" - word. Possibly eloquence, but more likely "spiritual speech", even "tongues".
      gnwsei (iV ewV) "knowledge" - Paul was not really complementary of the Corinthian's claim to a hidden and superior knowledge. Is this list partly tongue-in-cheek?
      spoudh/ (h) "earnestness" - zeal, eagerness, diligence... Referring to the Corinthians renewed "affirmation" of Paul as their apostle.
      iJna + subj. "see that" - that. In Greek, a hina clause, with the verb in the subjunctive mood, usually forms a purpose clause, but sometimes stands in the place of an imperative infinitive. So what we have here is an instruction, "see that", "make sure that ..."
      kai "also" - and. Normally only a conjunction, but here it takes a strong role in the sentence, "as well"
      perisseuhte subj. "you ..... excel" - you abound. The word Paul used describing the Cronthians excelling in spiritual gifts, is now used in his exhortation that they excel in the grace of giving.
      en tauth/ th/ cariti "in this grace of giving" - in this grace. The "giving" is implied. Possibly "in this gracious work", the "work" being the involvement of the Corinthians in Paul's collection for the saints in Jerusalem. "Do come to the front in this gracious enterprise", Moffatt.

v8
      epitaghn (h) "commanding" - [I speak not according to] a command, authority. Paul is careful not to demand that the Corinthians support the collection for the saints. They have only just come back on side and so tact is required.
      dokimazwn (docimazw) pres. part. "test" - proving, trying, testing. The stress is on comparing, not testing, the generosity of the Corinthians with the Macedonians, whose generosity Paul has already alluded to, 8:1. "I don't want you to read this as an order. It is only my suggestion, prompted by what I have seen in others of eagerness to help and here is a way to prove the reality of your love", Phillips.
      gnhsion (oV) "sincerity" - genuine, sincere. Paul want's to confirm the "reality" of their commitment to the collection for the saints.

v9
      ginwskete (ginwskw) pres. "[for] you know" - you know. The Corinthians already understand what Paul is about to say; "you already understand."
      carin (iV ewV) "grace" - The word gets used differently in different contexts. Here it is a "divine attribute, namely, love in action, expressed on sinners", Martin.
      eptwceusen (ptwceuw) aor. "he became poor" - live the life of a poor person. This is clearly a reference to the incarnation. It could be argued that Jesus here identifies with the materially poor, but it is more likely that he identifies with the poor in spirit, the sinner humbled before God and seeking his mercy.
      plousioV wJn "though he was rich" - being rich. The participle of the verb to-be here forms a concessive clause, "even though he was rich." Most commentators see the riches as Christ's "being in the form of God", ie. his riches are his pre-existent status, cf. Gal.4:5.
      iJna + subj. "so that" - that. Introducing a purpose clause.
      plouthshte (ploutew) aor. subj. "you ..... might become rich" - may become rich, wealthy. At face value, being rich involves possessing the consequences of Christ's incarnation, namely salvation. Yet, a more subtle explanation sees "being rich" as acting out our faith, in this case, contributing to the saints in Jerusalem. Christ identifies with our poverty that we might share his riches - love in action. So, we could paraphrase the clause, "so that through his poverty you might become rich in generosity."

v10
      genwmhn (h) "advice" - advice, opinion. "Opinion" is better, Paul is going softly with them, "I am only giving you my opinion on this matter."
      sumferei (sumferw) pres. "[what] is best [for you]" - [this] is profitable, expedient, advantageous [for you]. The question is, what is expedient? Is it Paul's advice to them, or is it expedient that he gives this advice to them? Is it expedient for them to be involved in the collection for the saints?
      oiJtineV (oJstiV) pro. "-" - [you] who [last year ......]. Stronger than the relative pronoun "who" and so here could be translated "you were the kind of people." They were enthusiastic for the collection, not only being the first to contribute towards it, but were the first to decide for it. In v10b the Greek grammar is difficult, but it is likely that Paul is being complementary of the Corinthians early enthusiasm toward the collection for the purpose of encouraging them to take up the project again.
      proenhxasqe (proenarcomai) aor. "you were the first" - you began previously. "As far back as last year you were the first to want to do it", Barclay.
      to poihsai (poiew) aor. inf. "to give" - the ones doing. Articular infinitive functioning as a substantive
      to qelein (qelw) inf. "to have the desire" - the ones willing

v11
      epitelesate (epitelew) aor. imp. "finish" - finish, complete. "Complete the undertaking", "bring the undertaking to fruition."
      to poihsai (poiew) aor. inf. "the work" - the making, doing. Here possibly the Corinthians "undertaking" to support the collection.
      hJ proqumia (a) "eager [willingness]" - eagerness, zeal, enthusiasm [of the willingness]. Possibly "readiness", they were once ready to give, as well as willing to give.
      ek tou ecein "according to your means" - out of what you have. Paul is again being sensitive rather than demanding. "Give out of what you can spare."

v12
      hJ proqumia (a) "willingness" - Paul continues with his thought that what is important is the Corinthians eagerness to support the mission. Their actual financial support will reflect their capacity to give.
      prokeitai (prokeimai) pres. "is there" - is already there, set before. The Corinthians eagerness for the collection is already confirmed.
      euprosdektoV adj. "acceptable" - "Acceptable to God" is better than acceptable to the Corinthians capacity to give.
      kaqo ean "according to what [one has]" - in accordance with whatever. It is acceptable to God for a person to give according to their abundance (what they may have) not according to their poverty (what they don't have).

v13
      iJna "[Our desire is not] that" - that. "Our desire" is not in the Greek, but helps to express the sense of the verse. Moule suggests that the hina clause probably serves as an imperative infinitive; "let there not be." Also possibly, "indeed it is not a question of a relieving of others at the expense of your own afflictions."
      anesiV (iV ewV) "relieved" - release from pressure
      isathtoV (hV htoV) "equality" - equality, fair dealing. The Corinthians should share with their not-so-well-off brothers in Jerusalem, given that the Jerusalem church has shared the gospel with them. From our abundance we share, and visa versa. Such is fair dealing.

v14
      en to nun kairw "at the present time" - Paul may simply be saying "at the present moment" the Corinthians are economically sound and can share with the Palestinian believers in their time of financial need. It is often argued that there was a drought throughout Palestine at the time. Yet, Paul is more intent on the Gentiles fulfilling scripture by sending gifts to Israel as a sign that the kingdom is now. Given this theological perspective it is possible that the "present time" is a time when God's grace is extended to the Gentiles, which time will be reversed when he again pours out his grace on Israel. When that time comes the reverse will apply.
      iJna "so that [in turn]" - in order that [also]. Introducing a purpose clause, although result is possible; "with the result that." Paul does seem to drive home the implication that the offering of the Gentiles to Israel now "is in order that" Israel may give return blessings in the coming age when God's focus is again on his historic people. Paul covers this theology in Romans 9-11.