In what sense does the believer reap corruption as a result of sowing to the flesh (Galatians 6.8)?
In the previous verse Paul says, "God is not mocked: for whatsoever a man soweth that shall he also reap". This is ever a principle in the Word of God. The word "that" in this verse is emphatic, meaning "that and nothing but that", for with the law of seed-time and harvest there is no exception in either the physical or the spiritual realms. It is not what we meant or thought to sow, but that which we actually do sow. In the main the believer is in view in the context, but the teaching here applies even more widely to the unbeliever.
The word "corruption" occurs in different senses in the New Testament. It can mean the corruption of the body as a result of death (1 Cor 15.42 & 50). It is used of moral decadence by Peter in 2 Peter 1.4 and 2.19. Then it is used with a third meaning implying that which is only temporary and brief. This is the meaning here. It is in contrast to the reaping of life everlasting which is the result of sowing to the Spirit.
By sowing in the interests of the flesh the believer reaps corruption in the sense that it will produce nothing of spiritual value or good in this life or the next. Corruption is the result of what previously had been a better condition. How sad it is that believers who might have done well spiritually have chosen rather to sow to the flesh. Sowing to the flesh does not necessarily refer to gross sins like immorality. Such sins would certainly be included in the larger sense of the word, but it would also imply that if we are living for material things and for self, and are determined to go in for the pleasure, music and passing things of this world, our harvest will end in this world and there will be no gain spiritually in the next. It behoves every believer to make a definite choice to sow to the Spirit and live in view of the world to come. This is life indeed, and will have its bountiful harvest in the eternal sphere.
John J Stubbs
Should sisters wear head coverings in gatherings in the home that are for the specific purpose of teaching the Word of God to young saints in the area (some from other assemblies)?
The first matter that needs to be addressed is that of believers gathering together in a home. It is evident from the New Testament that there were examples of a church meeting in a believers home: "Greet Priscilla and Aquila
Likewise greet the church that is in their house" (Rom 16.3,5); "Aquila and Priscilla salute you much in the Lord, with the church that is in their house" (1 Cor 16.19); "Salute
Nymphas, and the church which is in his house" (Col 4.15); "Paul
and to the church in thy house" (Philem vv.1,2). Such may be the situation in some areas today, particularly in the case of a newly planted assembly which is not in a position to acquire its own premises.
Again, there are some assemblies who rent accommodation (e.g. a community centre or school) for meetings on a Lords Day (in order to be more effective in gospel outreach) but who have to gather together in a believers home for meetings during the week owing to the lack of availability of alternative facilities.
In all such cases the house would be the normal meeting place of the assembly and the women would wear head coverings when meetings were convened.
The second matter that needs to be addressed is whether or not it is right to have a meeting in a home of a selected portion of the assembly (in this case, young believers) when the assembly would normally gather in a Gospel Hall. The general principle is that "the lambs and the sheep should feed together". However, it would not be wrong for an assembly to arrange a special series of teaching meetings specifically for the benefit of young believers, but such meetings would be open for all members of the assembly and, if appropriate, believers from other assemblies to attend. The problem stated in the question would not then arise.
There is no Scriptural support for an assembly to split up into "house groups" for meetings during the week.
David E West