2 Corinthians Chapter 2

2 Corinthians 2:1-2

We found in 1 Corinthians that Paul had received disturbing news of further difficulties at Corinth, including the arrival of self styled false apostles. To create the platform to teach their false gospel, they began by assaulting the character of Paul. They had to convince the people to turn from Paul to them if they were to succeed in preaching demon doctrine.

Temporarily abandoning the work at Ephesus, Paul went immediately to Corinth. The visit (known as the painful visit), was not a successful one from Paul’s perspective; someone in the Corinthian church (possibly one of the false apostles) even openly insulted him. Saddened by the Corinthians’ lack of loyalty to defend him, seeking to spare them further reproof, and perhaps hoping time would bring them to their senses, Paul returned to Ephesus.

From there Paul wrote what is known as the “severe letter” and sent it with Titus to Corinth. Leaving Ephesus after the riot sparked by Demetrius (Acts 19: 20-23-20:1), Paul went to Troas to meet Titus. But Paul was so anxious for news of how the Corinthians had responded to the “severe letter” that he could not minister there though the Lord had opened the door.

So he left for Macedonia to look for Titus. To Paul’s immense relief and joy, Titus met him with the news that the majority of the Corinthians had repented of their rebellion against Paul. Wise enough to know that some rebellious attitudes still smoldered under the surface, and could erupt again, Paul wrote (possibly from Philippi) with the letter called 2 Corinthians. A servant of Christ is no stranger to pain and suffering (Mat_5:10-12; Joh_15:18-20; 1Pe_2:21). Paul had his share (cf. 2Co_1:4-10; 2Co_11:16-32) which he did not shirk. But he was no fool. If he could avoid it and still accomplish his work he would do so. This belief led to his change of plans with the Corinthians.

Paul went to Corinth from Ephesus after writing 1 Corinthians. His “painful visit” may be linked to the projected double visit previously mentioned (2Co_1:15-16) and may thus refer to the first part of those unconsummated plans. During that visit some painful event transpired which grieved the Corinthians and Paul (see 2Co_2:5). To spare further grief for both of them Paul deferred his visit.

In this letter, though the apostle expressed his relief and joy at their repentance 7:8-16, his main concern was to defend his apostleship, exhort the Corinthians to resume preparations for the collection for the poor at Jerusalem and confront the false apostles head on. He then went to Corinth, as he had written. The Corinthians’ participation in the Jerusalem offering (Romans 15:26) implies that Paul’s third visit to that church was successful.

2 Corinthians 2:3-4

He decided instead to write a letter, a daring venture in view of the Corinthians’ propensity for misunderstanding (cf. 1Co_5:9-10).

What that letter contained can only be conjectured from the comments which follow in 2Co_2:5-11 and 2Co_7:5-12. What is clear was Paul’s depth of feelings for the Corinthians and the level of his own discomfort experienced in writing the letter (great distress [thlipseōs; “troubles or pressures”; cf. 2Co_1:4] and anguish of heart and with many tears) and in his waiting for news from Titus concerning its reception (cf. 2Co_7:5-8). Paul is saying, in a sense that the letter would be better than a personal visit, to keep down hard feelings. Paul wants to be friends with the church people in Corinth. He feels like a parent who has had to scold the children, but still loves them, and wants them to love him. Paul's love for this church has not diminished at all. A letter is sometimes taken better than an open rebuke.

His reason for writing was that those in sin would repent, and then there could be mutual joy when the apostle came. Paul is trying to explain, that he prayed and thought about what he had to write to them. It was painful for Paul to have to write anything negative to them at all. He wrote the letter with tears in his eyes. We see a bit of an apology in this chapter from Paul. He is saying, perhaps, I acted hastily in the punishment of the sinner. Paul's love for these people is very much like the parent for a child.

The letter had not been meant to be harsh but loving.

2 Corinthians 2:5

The event that made his visit painful (2Co_2:1) and prompted the severe letter seems to have centered on the action of a certain man at Corinth. Whether he was a member of the Corinthian church or someone visiting them is not clear. Paul did, however, regard him as a Christian.

 What this individual did to cause grief is uncertain. In this, we see that Paul is not angry with the whole church for what this one man, who had sinned, had done. Paul is also saying, you cannot let it affect the daily functions of the church. You must get past this moment of problem and go on. Paul's heart was broken about the man committing this sin, but he was not overwhelmed by grief with it.

Paul is acknowledging the reality of the offense and its ongoing effect, not on him, but on the church.

With this deflection of any personal vengeance, he sought to soften the charge against the penitent offender and allow the church to deal with the man and those who were with him objectively, apart from Paul’s personal anguish or offense.

This is the only time in the New Testament that "overcharge" was used. It means to be heavy upon, to be expensive to, and to be severe towards. Paul is saying, in this, that he will not be hard on all of them for what one had done.

Paul’s diffidence in this verse suggests the more likely alternative that his authority as an apostle was affronted or challenged at some point in the course of his painful visit (2Co_2:1). The Corinthians apparently failed to make the connection between a challenge to Paul’s authority and their own spiritual well-being. They had regarded this as a personal problem requiring no action on their parts, a view which Paul had dispelled in his letter and which they now realized.

2 Corinthians 2:6

Their response had been to discipline the offender. Punishment may be too strong a translation of the Greek word epitimia. Perhaps “censure” is better. This discipline, whatever it was, was made by the church “as a whole” (hē hypo tōn pleionōn) rather than the majority (cf. 2Co_7:11). Paul now feels that the humiliation that the man had endured from him and the whole church had been sufficient punishment.

This indicates that the church had followed the biblical process in disciplining the sinning man. The process of discipline and punishment was enough; now it was time to show mercy because the man had repented.

 2 Corinthians 2:7-8

Paul had reason to believe that their pendulum might swing too far (cf. 2Co_7:11). They were no longer dispassionate spectators of the wrongdoer, and might become impassioned prosecutors. In that case he would be overwhelmed by excessive sorrow (lit., “grief”). Now, Paul is saying, if he desires to be forgiven, forgive him. Take him back into the church, and treat him again as a brother. If they will not take him back, he might never get back in right standing with God. He has grieved enough.

It was time to grant forgiveness so the man’s joy would be restored. Paul knew there was and is, no place in the church for manmade limits on God’s grace, mercy and forgiveness toward repentant sinners. Such restrictions could only rob the fellowship of the joy of unity.

The offender was apparently penitent so Paul urged the church to forgive and comfort him (for in fact it was they who had been wronged, 2Co_2:10) and extend “comfort” to him. As a church they were to affirm their love for this fellow Christian and admit him to their fellowship (cf. 1Co_5:11). Paul is saying in this, forgive him, and forget the incident. Restore him and love him as a brother. (Reaffirm may be too strong for the word kyrōsai; it occurs elsewhere in the NT only in Gal_3:15 where it is trans. “has been duly established.”)

2 Corinthians 2:9-11

Paul’s concern in this matter was not simply personal vindication or primarily that an earring brother be brought in line but that the Corinthian congregation could demonstrate the strength of their commitment to Paul (cf. 2Co_7:2). Their love and devotion to him would be affirmed by their being obedient to his directives (cf. Joh_15:14). Paul was a watchman over their souls He had given them instruction on how to handle the situation, and was anxious to know whether they would take his instruction and do it.

This is actually instruction on how they can forgive the man. Paul is saying, in yourself you cannot. When you remember what Christ forgave you, then Christ within you can forgive the man. Paul is saying it is the power of Christ within him that gives him the power to forgive. If we have something in our life that is hard to forgive, we should remember this and allow Christ within us to forgive.

Paul was constantly aware that his entire life was lived in the sight of God, who knew everything he thought, did and said 

  

 The expression of their solidarity with him was mutual. As one with him, they could forgive this offender who had wronged them by wronging Paul. Like their own sorrow for this wrong (2Co_7:8) repentance resulted (cf. 2Co_7:9) so that Paul could offer forgiveness. Otherwise, Satan might use a bitterness of spirit to vitiate Paul’s or the Corinthians’ ministry. It was important that fellowship between Paul, the Corinthians, and the repentant offender be restored so that the incident not becomes an occasion for Satan to drive a wedge between the church and Paul. It would really please Satan for these Christians not to forgive. If you do not forgive, you cannot be forgiven. It would please Satan greatly, if we could not be forgiven.

Paul used a different word but with similar meaning for devices (wiles). It, along with the words for advantage and ignorant, strongly implies that Satan targets the believer’s mind, but God has provided protection by unmasking Satan’s schemes in Scripture, along with providing the counteracting truth.

This was one of Satan’s schemes (cf. 2Co_11:13-14) which Paul had worked so strenuously to thwart.

In sum, his plans had changed. But that was out of concern for the well-being of the Corinthian church. In place of a personal visit Paul had sent Titus with a letter and accomplished his purpose. But he did not know that until he met Titus in Macedonia. The interim was not an easy time for Paul as 2Co_2:12-16 indicate.

2 Corinthians 2:12-13

Glorious ministry described

The interim period between Paul’s dispatch of Titus with the letter (2Co_2:4; 2Co_7:6-7) and his return to report on the state of affairs in the Corinthian church was a turbulent time for Paul. He apparently sensed in an acute way his own helplessness and weakness and came to appreciate afresh how utterly dependent he was on God to accomplish anything of lasting value in his ministry. That theme pervades this section. A ministry is glorious because God is in it.

Triumphant In Christ

Paul had planned to rendezvous with Titus at Troas and be apprised of the Corinthian situation. Before proceeding to Greece Paul had hoped to minister in Troas, a favored Roman colony. The Lord had opened a door (cf. 1Co_16:9; Col_4:3) for him, that is, had given him a favorable opportunity to preach the gospel of Christ.

 Paul had been in Troas to minister, when he had the vision and the Lord sent him to Macedonia. If God does not send you and open the door for you to minister, you can forget being successful in your journey. Go where God sends you. Enter in at each door He opens. The success that really counts is the success in God's eyes.

One of the main reasons Paul went to Troas was to meet Titus, returning from Corinth after delivering “the severe letter” and to hear how the Corinthians had responded to that letter.

God sovereignly provided a great evangelistic opportunity for Paul, which may have led to the planting of the church in Troas. Because of the success of his preaching, Paul was assured that this opportunity was from God.

But those hopes were dashed when Titus failed to appear. In addition to his apprehension about the church in Corinth, Paul was now also concerned about Titus’ safety. For all Paul knew Titus might have been carrying with him a portion of the proposed Corinthian collection (cf. 2Co_8:6) and fallen prey to bandits. Why else had he failed to meet Paul in Troas? Thus Paul had no peace of mind (anesin tō pneumati, lit., “relief in spirit”; anesin is also used in 2Co_7:5 and 2Co_8:13).

Despairing at his own inability to concentrate on the great potential for ministry in Troas (cf. 2Co_7:5-6) Paul said good-by to the church there and pushed on to Macedonia. Notice here, that Titus was more than just another brother in Christ. Paul calls him, my brother. This indicates that Titus and Paul were very close. Paul had wanted to wait until Titus brought information on how his letter to the Corinthians had been accepted, but he went on to Macedonia where God the Holy Spirit had opened a door of utterance for him.

Paul’s concerns for the Corinthians problems and how its members were responding to both those problems and his instructions caused Paul debilitating restlessness and anxiety. These concerns became so heavy and distracting that he was unable to give full attention to his ministry.

The door would remain open for him and on his return (cf. Act_20:5-11) God used him mightily in their midst, but for the moment Paul departed, unable to rise to the occasion, no doubt feeling like a beaten man (cf. 2Co_4:9).

2 Corinthians 2:14

At this juncture Paul broke off his narrative to the Corinthians, not to resume it until 2Co_7:5. (Cf. “Macedonia” in 2Co_2:13 and 2Co_7:5.)

 But this transition is fitting. The defeated Paul drew attention from himself to the triumphant Christ in whose train, by the grace of God, he found himself.

Paul’s words in 2Co_2:14 are based on a Roman triumphal procession; the victory parade awarded a conquering general in which enemy prisoners were forced to march. Jesus Christ won the victory on the cross. The victory is ours for the claiming. The best way to taste victory is to stay in the perfect will of God. This is just saying, that the knowledge that Paul, or any of us, has is in Christ. We are to take no thought for what we shall say.

If we are ministering in the fashion the Lord would have us to, the words that come from our mouth will not be from our accumulated learning {knowledge}, but will be as an oracle of God. God will speak through us the message He wants given.

“Manifest the savor of his knowledge”: The imagery comes from the strong, sweet smell of incense from censers in the Triumph parade, which along with the fragrance of crushed flowers strewn under horse’s hooves, produced a powerful aroma that filled the city. By analogy, every believer is transformed and called by the Lord to be an influence for His gospel throughout the world.

Through Christ, God the Victor had vanquished His enemies (cf. Rom_5:10; Col_2:15) and Paul, Christ’s captive, was now marching in His parade! Paul, who had been “taken captive”, by Christ (in Phm_1:23 “fellow prisoner” is lit. “Fellow captive”; cf. 1Co_4:9), was now led in triumph. This “triumph in defeat,” by a slave, who was free, was the paradox of the ministry which Paul subsequently amplified (e.g., in 2Co_4:7-12; 2Co_6:9-10).

In a Roman triumph processional incense was burned. Paul compared this to the knowledge of Christ, which like a fragrance was diffused everywhere throughout the world via the preaching of the gospel.

2 Corinthians 2:15-16

The gospel produces paradoxical results. As a bearer of this message Paul was identified with it so that he could refer to himself as the aroma of Christ. In the Septuagint the term “aroma” (euōdia) was used of Old Testament sacrifices (Gen_8:21; Exo_29:18; Lev_1:9; Num15:3). Paul’s life was a sacrificial offering (Rom_12:1), well-pleasing to God. Anything that made a sweet savor to God had been totally dedicated to God. If we are totally dedicated to God, it is not our responsibility whether the message is accepted or rejected 

  

God appreciates us just as much for bringing His message to those who will not accept it, as He does to those who do accept it. Either way, we have pleased God. The course of his life in proclaiming God’s message while at the same time suffering rejection and attack by many was an extension of Jesus’ life as the Servant of God (cf. Col_1:24).

The heart of the gospel is that through Jesus’ death people may receive life and resurrection (1Co_15:1-58). To those who rejected the gospel and disbelieved the message of Christ crucified and raised Paul was like the stench of death in their nostrils (Act_17:32). They continued on the path to destruction. But to those who believe, their salvation leads on to glorification (cf. 2Co_4:17; Rom_8:18, Rom_8:30). For them the gospel is like the fragrance of life.

This twofold consequence of Paul’s ministry staggered him. Who is equal to such a task? He answered this question later (2Co_3:5-6). If they reject the message that God has spoken through us, they are lost. The great thing is, if we gave the message, we are not responsible for their souls. Had we not given the message to them, then we would have been responsible for their souls. If they are determined to die, and we have brought God's redemption message to them, God is pleased with us.

Those who receive the message that God has given through us, will receive life everlasting. Our reward is the same, because we obeyed God. It is the person's choice to receive life, or death. Our responsibility is to bring the message to the best of our ability in Him.

For the moment, however, he recalled the work of the false apostles. They thought themselves more than adequate but it was because their message and motivation differed so radically from Paul’s. To that point he needed to respond.

2 Corinthians 2:17

In Paul’s day there was apparently no lack of false apostles (cf. 2Pe_2:1). According to Paul, the ministry of the many false apostles was a matter of self-interest. Unlike them, he had ministered in Corinth without charge (cf. 2Co_11:7-12; 2Co_12:14), though in principle he had no problem accepting material remuneration for spiritual labor (1Co_9:1-27). What characterized the false apostles were their messages and their motives. Like dishonest merchants they selfishly hawked their wares. Paul said they peddle God’s Word. This word kapēleuontes, “to hawk, peddle,” is used only here. Paul may have had in mind Isaiah’s description of Jerusalem’s unscrupulous Israelites who “diluted” their wine with water to increase their profits (Isa_1:22; so too these false apostles adulterated the Word of God for profit. 

 They served themselves, not God whom Paul represented. They were “greedy for money” (1Pe_5:2), an evidence of their falsehood. But Paul ministered with sincerity (cf. 2Co_1:12).

There are even more ministers today who corrupt the Word of God, than when Paul wrote this. The Word of God is true. We must not change the Word of God. It is alright to explain what you believe the meaning of the Word to be. It is not alright to add to, or take away from the Word of God.

Paul is saying, that he was sincere in the message he brought. Paul is saying that his message is really God's message that was put in Paul's mouth. Paul spoke under the anointing of the Holy Spirit of God. Paul is saying, Christ in me is bringing you this message. He also says God is my witness; it is Christ speaking in me.

Romans Chapter 14 Part Two

Romans 14:15-18

How should a Christian whose convictions allow him to eat everything respond to one with scruples against certain foods? In Christian love he ought to forgo his liberty in Christ to avoid being a spiritual hindrance to his spiritual brother. If he persists in exercising his liberty so that his brother is distressed (lypeitai, “grieved, hurt”), Paul concluded, then the Christian exercising his liberty is no longer acting (lit., “walking”) in love. Such persistence could cause the spiritual destruction of a brother for whom Christ died. I Corinthians 8:11-12 "And through thy knowledge shall the weak brother perish, for whom Christ died?" "But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." 

Paul tells just how important it is not to lead our weak brothers and sisters astray.

I Corinthians 8:13: "Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."

This is some very good advice from Paul. We must not let our liberty in the Lord cause us to encourage someone else to go against their conscience.

Love will ensure that the strong Christian is sensitive and understanding of his brother’s weaknesses.

Destroy renders the word apollye, which often means eternal ruin. Here it may mean temporal ruin; a Christian forced to act contrary to his scruples, even though more strict than necessary, may find himself ruined by his wounded conscience (cf. 1Co_8:10-12). Persisting in one’s freedom could also result in his Christian liberty (what you consider good) being blasphemed (spoken of as evil, blasphēmeisthō). The stronger brother might destroy his testimony. The stronger brother says his liberty comes from God, but the weaker brother says it comes from Satan. True spirituality is not shown in the manifestation of liberty, but in the manifestation of the Spirit. True liberty may be shown by refraining from the exercise of one’s liberty. The stronger brother might disrupt the peace of the body, so he should fore go his liberty in the interest of peace in the assembly.

Such things should not happen. After all, food is not that important an issue (1Co_8:8); it is not the sum and substance of the kingdom of God. But… righteousness (upright living), peace (cf. Rom_12:16, Rom_12:18; Rom_14:19) and joy in (the sphere of) the Holy Spirit (cf. Rom_15:13) are essentials of Christian fellowship and harmony. I Corinthians 8:8 "But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse."

Galatians 5:22 "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith," 

What all three of these Scriptures are saying is that the abundance of the things God has entrusted to us do not make us right with Him.  The blessings that really count are the gifts of the Spirit that He entrusts us with.

“Joy in the Holy Ghost”: Another part of the Spirit’s fruit, this describes an abiding attitude of praise and thanksgiving regardless of circumstances, which flows from one’s confidence in God’s sovereignty.

A concerned believer insists on right conduct, harmony, and joy rather than forcing his own lifestyle on others. As a result the Christian who serves (pres. participle, douleuōn, “who keeps on serving as a slave”) Christ in this way — in Christian love, pursuing righteousness, peace, and joy in the Holy Spirit — is pleasing (cf. Rom_12:1; Rom_15:1; Heb_13:21) to God and approved by men (in contrast with being evil spoken of, Rom_14:16). James 2:18 "Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works." James 2:19 "Thou believest that there is one God; thou doest well: the devils also believe, and tremble." James 2:20 "But wilt thou know, O vain man, that faith without works is dead?"

God expects us to use the gifts of the Spirit that He gives us. The power of the Holy Spirit is given for a reason. The reason is to make us more effective workers for God. It explains it perfectly in Acts 1:8

"But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."

“Approved of men”: Christians are under the microscope of a skeptical world that is assessing how they live with and treat each other.

Romans 14:19-21

Continuing his emphasis on not hindering another Christian’s spiritual life, Paul urged his readers, Let us therefore make every effort (lit., “Let us keep on pursuing”) to do what leads to peace (lit., “the things of peace”; cf. Rom_14:17) and to mutual edification (lit., “and the things of building up one another”; cf. Rom_15:2; 1Th_5:11). Edify means confirming or building. In other words, instead of tearing someone down, build them up.

To Paul food and one’s personal convictions about it were not so important as the spiritual health of a fellow Christian and the work of God. Therefore it is wrong to insist on one’s personal freedom in Christ concerning food (all food is clean; cf. Rom_14:14, “no food is unclean”) and drink if it causes someone else to stumble (proskommatos, “a stumbling block”; cf. Rom_14:13, Rom_14:21). We touched on this earlier, but will just say again, here, that if the man thinks it is sin to eat whatever this is, then it is sin for him. He would be sinning against his conscience.

“that man who eateth with offence”, is speaking of the man who eats and gives offense. He is the one who uses his god given liberties carelessly and selfishly, offending his weaker brother.

Meat or drink or anything else should be put aside if it causes a brother to fall (proskoptei, “stumble”; cf. proskomma, in Rom_14:13, Rom_14:20). At times one’s Christian liberty must be relinquished for the sake of others. We see here, again, that whatever it takes to set a good example before our weaker brothers and sisters in Christ is what we should do. If they think it is sin to eat something, then in their presence we should not eat it either; just because they would feel we were sinning and if they end up eating, we are causing them to sin.

As Paul wrote to the Corinthians, “Everything is permissible — but not everything is constructive” (1Co_10:23). And “be careful… that the exercise of your freedom does not become a stumbling block to the weak” (1Co_8:9).

Romans 14:22-23

Concerning personal convictions in areas where different views exist, Paul concluded, So whatever you believe about these things (lit., “The faith that you have,” or “Do you have faith?”) keep between yourself and God. A Christian must not insist on influencing a believer with tighter scruples to change his ways. Paul urges the strong believer to understand his liberty, enjoy it, and keep it between God and himself. The strong believer maintains a healthy conscience because he does not give a weak believer a cause to stumble.

It should be something “in his own mind” (Rom_14:5), for he lives “to the Lord” (Rom_14:8). Paul considered a Christian like himself who had a clear conscience on such matters blessed (lit., “happy”). On the other hand, a Christian who has doubts is condemned (perf. pass. verb, “stands condemned”) if he eats. If a Christian eats food or does anything when he has doubts in his own mind as to whether it is right or wrong before God (one who is “weak” in faith, Rom_14:1-2), his action does not spring from (ek, “out of”) his faith or trust in God and is therefore wrong. As Paul generalized, Everything that does not come from (ek, “out of”) faith is sin. This has to do with more than just food. Everything we do must be done through faith.

Without faith, it is impossible to please God. Abraham's faith was counted unto him as righteousness. This is true for us, as well.

Hebrews 11:6 "But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him."

The strongest Christian can bring harm to himself in the area of Christian liberty by denouncing or belittling the freedom God has given him, or by carelessly flaunting his liberty without regard for how that might affect others.

When the weak brother violates his conscience, he sins as “whatsoever is not of faith”, meaning the thoughts and actions that his conscience condemns. (which may be perfectly acceptable by God in others)

The principle is, “When in doubt, don’t.” The “strong” Christian (Rom_15:1) is wrong if he causes a weak brother to sin (by doing something while doubting, Rom_14:20), and a weak brother (Rom_14:1-2) who goes against what he doubts also sins (Rom_14:23).

2 Corinthians Chapter One Part Two

2 Corinthians 1:17

But Paul changed his mind about this itinerary (cf. 2Co_2:1), and his opponents said his vacillating was a sign of a fundamental unreliability, affecting not only where he went but what he said. Paul fervently denied this. He did not make plans in a worldly (i.e., self-serving; cf. “worldly” in 2Co_1:12) manner altering them for reasons of self-interest. Nor did he talk out of both sides of his mouth to further his own ends. He would explain the reason for his change in plans (1:23-2:2), but for the moment he was more concerned with the accusation that his message was equivocal or unreliable. It seems that, in the flesh, Paul had wanted to come to Corinth, but Paul had not followed the wishes of the flesh. He had been led by the Holy Spirit to go to other places. Paul was not his own man. He went where God sent him. When the Lord sent Paul somewhere, Paul just said, Yea Lord.
The Greek words that introduce this question call for an indignant, negative answer. Paul declared that he was in no way operating as a vacillating, fickle, unstable person who could not be trusted.
There is no nay when speaking to the Lord. We just say nay to the flesh. Some of the people in Corinth highly criticized Paul for not coming by to see them and answer personally some of their complaints.
He affirmed that his “yes” and “no” words to them really meant what they said.

2 Corinthians 1:18-20

The source of stability for Paul in his ministry was God Himself, who is faithful, and the message Paul preached was no less certain than God. Since Paul did not vacillate in his message (Yes and No, 2Co_1:18), he did not vacillate in his plans either (Yes, yes and No, no, 2Co_1:17). Paul is saying, that he preached the same thing to them all the time. He was not preaching to itching ears, but to the best of his ability bringing them the true message of God. Paul was not wishy washy with his message. He gave the same message every time to them.
Paul said what he meant and did what he said, unless there was a compelling reason to change his plans.
The only time he appeared to be giving another message, was because he was trying to get them to listen to the gospel message. He did honor their customs as much as he could to get himself in to preach to them.
At the heart of that message was the person of Jesus Christ who completely affirms all God’s promises to people. The only proper response to God’s message is Amen (lit., “let it be so”). It was this response of obedience to God that brought Paul and Silas and Timothy to Corinth in the first place and caused them to exalt Christ among the Corinthians in the synagogue (Act_18:5). The message of salvation is the same every time. It does not matter if Paul brings it, or Silvanus, or Timothy. The only thing that varies at all is the observance of their customs.
The firmness of Paul’s statement and his use of Jesus’ full title, indicates that the person and work of Christ were under attack from the false teachers at Corinth. The proof of his truthfulness with them was the truthful gospel which he faithfully preached.
In Christ the promises to Abraham and David are fulfilled (Rom_1:3; Rom_11:5; Gal_3:16) and the Law was brought to an end (Rom_10:4), a truth apparently contested by Paul’s opponents (cf. 2Co_3:1-18). God is unchangeable. Whatever God has promised in His Word will definitely be.
All God’s Old Testament and New Testament promises of peace, joy, love, goodness, forgiveness, salvation, sanctification, fellowship, hope, glorification and heaven are made possible and fulfilled in Jesus Christ.
“Amen" means so be it. There are no promises of God that will be changed. Paul reminded them that they had said a collective “yes” to the truth of his preaching and teaching.
Nevertheless this message proclaimed by Paul and his associates resulted in the Corinthians’ salvation and in turn brought glory to God.

2 Corinthians 1:21-22

Those who speak the “Amen” in response to the gospel message experience firmness and security in Christ. At the moment of belief God anoints each believer with the Holy Spirit so that like Christ (Christos means “the Anointed One”), he may glorify God by his life (cf. Mat_5:16). Paul is reminding them, again, that it was God who called him. It was God who anointed Paul to preach. Notice that they, like Paul, had been established in the Lord Jesus. Christians are in Christ, and He in us.
Romans 3:24 "Being justified freely by his grace through the redemption that is in Christ Jesus:"
Jesus is our Redemption. He is our life. Christ’s saving work of grace stabilizes believers and places them on a firm foundation in Him.
Romans 8:2 "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Paul says that his ministry is not in his own power, but in the anointing of God.

John wrote that believers receive this anointing from God (1Jn_2:20, 1Jn_2:27). It is a pouring out of the Holy Spirit on the believer, reminiscent of the anointing of priests with oil.

A further consequence of the Spirit’s presence is the seal of ownership (cf. Eph_1:13-14) which also is accomplished at the moment of faith. A seal on a document in New Testament times identified it and indicated its owner, who would “protect” it. So too, in salvation, the Holy Spirit, like a seal, confirms that Christians are identified with Christ and are God’s property, protected by Him (cf. 1Co_6:19-20). It was probably this thought that caused Paul to describe himself as a slave of Christ (Rom_1:1; Php_1:1).

A third work of the Spirit at salvation is His confirmation that what God has begun He will complete. Present redemption is only a foretaste of what eternity holds (cf. Rom_8:23), and the presence of His Spirit in our hearts (cf. Rom_5:5; 2Co_5:5) is like a deposit, guaranteeing what is to come. Romans 8:23 "And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body."
11 Corinthians 5:5: "Now he that hath wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit."
We Christians are actually citizens of heaven. We are waiting for that day, when we will go there to live. In the meantime, Jesus sent the Holy Spirit of God as an earnest on that promise to us. The Holy Spirit of God is the seal of promise to the believer in Christ. It just assures us of our adoption into the family of God.
1 John 4:13: "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit."
1 John 2:27: But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.
For Paul’s critics to attack his authenticity was equal to tearing down God’s work as well as the church’s unity.

These last seven words are a translation of one Greek word arrabōna, a down payment which obligates the payer to make further payments. The same Greek word is used again in 2Co_5:5 and Eph_1:14 (cf. “the firstfruits of the Spirit,” Rom_8:23).

2 Corinthians 1:23-24

Paul had earlier begun to explain his change of plans (2Co_1:15). There he had mentioned his “message” (2Co_1:18) in connection with his own integrity, which led to his digression in 2Co_1:19-22. He now returned to explain his altered plans.

He understood that his changed plans had caused a problem in Corinth. This is evident from the strength of his declaration, I call God as my witness (cf. Rom_1:9; Php_1:8; 1Th_2:5, 1Th_2:10). With a solemn oath (with God as the Judge) Paul staked his life on the truthfulness of his explanation which followed. It was out of consideration for the Corinthians, a desire to avoid disciplinary action (to spare you) that Paul had deferred his visit. Paul did not want to come to Corinth while they were doing so many things in the church that was displeasing to God. Paul, perhaps, would have reprimanded them so harshly, had he been there in person, that it might have made it difficult for him to minister there and have the best results.

Paul did not come earlier because he wanted them to have time to repent of and correct their sinful behavior. He waited instead for a report from Titus before taking further action, hoping he would not have to come again, as he had earlier, to face their rebellion.
Paul, in this entire letter, is trying to clear his own name of false accusations placed against him. Had Paul come and been terribly upset by what he saw, he might have caused some to leave the church. He did not want that to happen.

Even though he had great authority as an apostle (2Co_10:2-8; cf. 1Co_5:4-5; 1Ti_1:20) Paul was reluctant to wield it. He did not lord it over their faith, that is, domineeringly take advantage of the fact that they came to faith in Christ through him. Dictatorial means can produce compliance but not the obedience that comes from faith which he sought. 

Authoritarian domination is often the manner of false apostles and the kingdom they serve (cf. 2Co_11:13-15), but it was not the way of Christ (Luk_22:25-27) nor of those who stand in His stead (1Pe_5:3). Paul assured the Corinthians, We work with you (lit., “we are fellow workers”; cf. 1Co_3:9); he did not work against them or over them. Paul is explaining, in this, that it is not like it was in the Jewish temple where the high priest had so much power. Christianity is an individual thing. When a person receives the Lord Jesus Christ as his Savior, it is very personal. The relationship is between the Lord and that person.

It is not for Paul, or any other minister, to decide whether you are in good standing with God, or not. That is between you and God. He can, however, instruct you on good sound principles of Christianity. You are saved, or lost, by the amount of faith you, as an individual, have. Paul will rejoice with you at your salvation, but it is your salvation and no one else's. There is only one Judge as to whether we are saved or not.