Question:
How can something be considered an “assembly decision” when many in the assembly do not agree with it?
Answer:
Perhaps I should make a few comments as to how an “assembly decision” is formulated, before I answer this question.
When problems arise and an administrative judgment or action needs to be taken in a case that comes before the assembly, the responsible brothers meet apart from the assembly to get an understanding of the facts and to look into the Scriptures to determine what the assembly must do. This principle is seen in Acts 1540And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40). While what transpired in Acts 1540And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40) was not exactly a local “care” meeting, as we know it—as it was a gathering of brothers from a number of different localities—it does establish the principle that matters can be looked into by the responsible brothers apart from the assembly as a whole. It says, “The apostles and elders came together for to consider of this matter” (Acts 15:66And the apostles and elders came together for to consider of this matter. (Acts 15:6)). Note: the sisters, younger brethren, and new converts are not mentioned as being there. Things should not be hashed out before the whole assembly because there may be some disputing (Acts 15:77And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. (Acts 15:7)) which would not be orderly for a public forum. Also, some things might be addressed that could be defiling and would not be appropriate in such a setting (1 Cor. 14:4040Let all things be done decently and in order. (1 Corinthians 14:40)).
The Lord’s normal means of guiding the local assembly in a Scriptural course and in its administrative responsibilities is through those who “take the lead” (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); Heb. 13:7, 17, 247Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)
17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24); 1 Cor. 16:15-18; 115I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18)
15Lest any should say that I had baptized in mine own name. 16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 17For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. 18For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (1 Corinthians 1:15‑18) Tim. 5:17 – J. N. Darby Trans.). Taking the lead in this capacity does not refer to leading in public teaching or preaching, but to the administrative affairs of the assembly. To confuse these two things is to misunderstand the difference between gift and office. Some of those who “take the lead” may not teach publicly at all, but it is very good and helpful when they can (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)). These men should know the principles of the Word of God and be able to lay them out so that the assembly might understand the course of action that God would have it to take in a particular matter (Tit. 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)). These men do not appoint themselves to this role, but are raised up of the Holy Spirit for this work (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). They will be known by the assembly as having addicted themselves to the care of the saints, and by their knowledge of principles, and whose experience and judgment has been proved to be sound.
There are three words used in the epistles to describe these responsible leaders in the local assembly.
Secondly, “bishops [overseers]” (Episkopoi), refers to the work that they do: shepherding the flock (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); 1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2)), watching over souls (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), and giving admonition (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)).
Thirdly, they are called “guides [leaders]” (Hegoumenos); this refers to their spiritual capacity to lead the saints.
In the book of Revelation those in this role are referred to as “stars” and also as “the angel of the [local] church” (Rev. 1-3). As “stars” they are to bear witness to the truth of God (the principles of His Word) as light bearers in the local assembly, providing light on various subjects that it might be confronted with. This is illustrated in Acts 15. While it is not exactly to do with binding and loosing, we do learn valuable principles of administrative function in the church. After hearing of the problem that was troubling the assembly, Peter and James gave spiritual light on the matter. James applied a principle from the Word of God and gave his judgment as to what he believed the Lord would have them to do (Acts 15:15-2115And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18Known unto God are all his works from the beginning of the world. 19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. (Acts 15:15‑21)). As “the angel of the church,” those in this role are to act as messengers to carry out the mind of God in the assembly in the performance of the thing. This is also illustrated in Acts 15:23-2923And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26Men that have hazarded their lives for the name of our Lord Jesus Christ. 27We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. (Acts 15:23‑29).
When these brothers feel that they have discerned the mind of the Lord from the Scriptures, as to what the assembly should do in a particular case before them, then they bring the facts (not necessarily the details, for they could be defiling) and the Scriptural conclusions before the assembly so that the conscience of all can be engaged in the matter (Acts 15:2222Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)). Then it becomes a ratified, binding decision (Matt. 18:18-2018Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18‑20)). It is called an “assembly decision” because it is made in assembly—that is, when the assembly is together as such, with the Lord in the midst (1 Cor. 5:44In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, (1 Corinthians 5:4))—not because all in the assembly agree.
It has been asked, “Who decides what should be done in a particular case that comes before the assembly?” Our answer is—the Lord. He is the Head of the Church and the assembly is to take its direction from Him (Col. 2:1818Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, (Colossians 2:18)). The responsible brothers may have to look into a matter to get the facts, but once they are ascertained, the Word of God decides what should be done.
Some have the idea that the brothers are to simply formulate a proposal to the assembly, and when they bring it to the assembly, the assembly as a whole then decides. This is democracy, and assembly actions are not carried out by democratic principles. The brothers who "take the lead" are responsible to see to it that the assembly is guided in a Scriptural course of action, regardless of whether all in the assembly agree or not. If it were not so, then the older, responsible brothers (who understand the principles and know what should be done) could have their godly Scriptural judgment forestalled by the sisters and the novices, or partisans of the offender that is being judged. This means that a Scriptural judgment would become subject to those that have little experience, or intelligence, or perhaps bias in assembly matters. Surely this could not be right. Some seem to have the idea that the brethren cannot act until they get the “OK” from these persons, but this equates to the people controlling their leaders and is the root principle of democracy. Many have stumbled over this very thing when the elders have sought to carry out a Scriptural judgment, and some have disagreed with the action.
This does not mean that the elders make the administrative decisions in the assembly, and the rest of the saints have no input. It is possible that younger brethren may have the mind of the Lord in a matter when the older brethren have perhaps missed it (Job 32-33). In such a case, the older brethren should be glad to accept light on a matter that they may have overlooked. But in normal assembly life, the older, experienced brethren who understand the principles involved are the ones who have the moral weight in these assembly matters.
Nothing can be officially decided apart from the assembly having an opportunity to have its conscience engaged in the matter, and this is why the elders are to seek to reach the conscience of all in the assembly by bringing it before them (Acts 15:2222Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)). The leading brethren should be sensitive to any legitimate objection that ones in the assembly may have. But in the end, they are ultimately responsible, as “the angel” of the church, to act for the glory of God (Rev. 2-322Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25But that which ye have already hold fast till I come. 26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 28And I will give him the morning star. 29He that hath an ear, let him hear what the Spirit saith unto the churches. 1And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6He that hath an ear, let him hear what the Spirit saith unto the churches. 7And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13He that hath an ear, let him hear what the Spirit saith unto the churches. 14And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:22‑3)). But it is not a binding decision of the assembly until it is done in the assembly, in what is sometimes called a meeting for discipline (Matt. 18:19-2019Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:19‑20); 1 Cor. 5:44In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, (1 Corinthians 5:4)).
In formulating assembly decisions, the responsible leaders should seek to get the conscience of all in the local assembly so that all might be exercised in the matter; however, the assembly may not follow the conscience of some. As mentioned, this is because they may be young in the faith and their consciences may not be sufficiently enlightened in Scriptural principles to be able to form an accurate judgment; they might be worldly and don’t have the spiritual discernment, or they might be biased in the matter. In either case, their judgment must be disregarded. Scripture does not demand that there must be a satisfying of all in the assembly before it can be a bonafide decision.
In these last days, when the will of man is increasingly evident in asserting itself in the church, we cannot expect to get unanimity in assembly judgments. This was the case in the judgment at Corinth. Second Corinthians 2:5 says, “If any have caused grief, he hath not grieved me, but in part...all of you” (quoted without the parenthesis as in J. N. Darby Trans.). Apparently, not all in the assembly at Corinth were grieved about the sin in their midst. Although this was the case, the assembly still carried out the action for the glory of God.
In dealing with a heretical situation, you would rarely—if ever—get the approval of the one whom the assembly judgment is against. Furthermore, family members and supporters may object, so there is usually not going to be unanimity. J. N. Darby said, “Unanimity is nonsense, a denial of the power and operation of the Spirit, and clean contrary to the Word of God. First, it is nonsense; because till the case is decided, the person charged is one of the assembly, and you are not going to make him agree as led of the Spirit in judging his own case.”
Occasionally, actions have been taken by the assembly when a few brothers were not at the local care meeting, or at the assembly meeting where the action was taken. This has led some to think that it could not be a bonafide assembly decision ratified in heaven. They cry, “But all the brothers weren’t there to decide!” This again is a democratic idea. The assembly, acting in its administrative capacity without all present, is not uncommon in Scripture. We see the principle of it in 1 Corinthians 15:55And that he was seen of Cephas, then of the twelve: (1 Corinthians 15:5), in connection with the office of apostleship. It says, “He was seen of Cephas, then of the twelve.” When we compare this with Luke 24:34-4834Saying, The Lord is risen indeed, and hath appeared to Simon. 35And they told what things were done in the way, and how he was known of them in breaking of bread. 36And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37But they were terrified and affrighted, and supposed that they had seen a spirit. 38And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40And when he had thus spoken, he showed them his hands and his feet. 41And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42And they gave him a piece of a broiled fish, and of an honeycomb. 43And he took it, and did eat before them. 44And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45Then opened he their understanding, that they might understand the scriptures, 46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48And ye are witnesses of these things. (Luke 24:34‑48) and John 20:19-2419Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: 23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. 24But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. (John 20:19‑24), we find that there were only ten of the apostles present when the Lord appeared to them—yet they are called “the twelve!” Judas had hung himself, and Thomas was not there. According to Acts 119And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. 20For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. 21Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24And they prayed, and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, (Acts 1:19‑24), Matthias was not yet part of “the twelve.” His election didn't happen until after the Lord had completed all of His resurrection appearances (in 40 days) and had ascended into heaven. Yet those assembled are still called “the twelve.” We see from this that “the twelve” is a term used to designate the administrative office that they held and the authority that they had to act as such. In the Corinthian epistles, where assembly function and order are unfolded, it is consistent that this principle would be taught there. It is also noteworthy that the Lord's appearances to the women are not given in 1 Corinthians 155And that he was seen of Cephas, then of the twelve: (1 Corinthians 15:5), because assembly administration is committed to the responsible brothers. This shows that the assembly acting in its administrative capacity does not need all present before its actions are bound.
The assembly is not a democratic institution that reaches its decisions by a majority vote, with every person having an equal say in matters. We once heard a younger brother say, “I’ve got just as much of a say around here as he does”—referring to a grave and godly older brother who had addicted himself to the care of the assembly for 50 years. We had to tell him that that was simply not true. There is such a thing as moral weight, and this is gained by years of faithfully walking with the Lord and caring for the saints. Those in the place of leading and guiding the assembly carry the bulk of the weight in the assembly in its administrative affairs. For instance, there could be a case where six or seven younger brethren want to do a particular thing, but three or four grave, older brethren feel otherwise. Since the older brethren’s judgment is to be respected—carrying the moral weight in the assembly—the Lord expects the younger brethren to acquiesce in their judgment in the matter, if it differs. They should be glad to follow the spiritual lead of their older brethren.
Summary:
The short answer as to all not agreeing in an assembly action is that the assembly is not a democracy, and unanimity is not necessary in making a binding assembly decision. Those who take the lead carry the bulk of the weight in the assembly’s administrative actions. They are responsible to see to it that the assembly moves on Scriptural lines, whether all agree with a particular decision or not.