The third principle that we want to address is the “closed oversight system” that the Open Brethren use to manage the administrative affairs in their assemblies. Since each assembly is independent, there is some variation in the principles and practices among them from one assembly to another. But generally, the administrative meetings for the care of the flock are for certain “appointed elders” and are closed to the average brother. These “elders” are a group of four men usually; if one in the group dies, moves away, or through advanced age becomes unable to continue in the work of oversight, a new man who has been groomed for the position is “invited” by the remaining elders to fill that spot. Hence, he is appointed to that office by the other elders, and the rest of the assembly has no voice in this appointment.
Our question is, “Is this a Scriptural practice?” We do not ask whether older brethren should take responsibility in “the oversight” of the assembly, because Scripture says that they are to do so (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)), but whether it should be done in a “closed” circle. This may be useful in keeping unwanted persons who have little understanding of principles of Scripture or the issues at hand from intruding, but we believe that the Word of God does not support this practice, and there are some very good reasons why, which we now point out.
Assemblies (or Elders in Local Assemblies) Are Not to Appoint Their Elders
First of all, in Scripture, there is not an assembly that ever chose its elders. Assemblies were never entrusted with such a difficult task, regardless of the piety and intelligence of those who were in them. In every case, the Word of God says that elders were chosen for assemblies by the apostles. It says, “When they [Barnabas and Paul] chose for them, elders in each assembly and prayed with fastings, they commended them to the Lord on whom they had believed” (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23) – W. Kelly Trans.). On certain occasions delegates of the apostles were commissioned to choose elders for an assembly. Titus is an example (Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)). But there is no record in Scripture of an assembly choosing its elders. Nor is there any instance in Scripture where elders in an assembly appointed others to that office. It is clear, therefore, that to have appointed elders, we would need an apostle or a delegate of an apostle to do the appointing. Since there are no apostles on earth today, there can be no appointment of elders today.
The wisdom of God can be seen in having elders specifically chosen for an assembly, and not by an assembly, nor by elders in an assembly. If assemblies were to choose their elders, they might be biased and pick ones who favoured their inclinations and placated their interests, but being an apostolic function, they would be delivered from this danger. Another danger is that if the “elders” in the assembly do the choosing of new elders, it could lead to the appointing of a good “party man” without realizing it, while a man who truly has the interests of Christ and the welfare of the saints on his heart is overlooked. A brother may have the necessary qualifications and exercise, but because he has not been “invited” into that inner circle, he is left out. The assembly ultimately loses the benefit that he could bring by this false system of appointment.
The Open Brethren will recognize that there are no apostles to ordain men today and they will insist that their appointment procedure is purely unofficial. It may be true that they don’t lay hands on the person’s head in some official way, as many denominational churches do, but it is still an appointment. Men do the choosing to the inner circle, and this naturally leads to some being excluded.
What Does Scripture Teach?
It is clear from Scripture that God did not intend for the appointment of elders to continue. If He did, He would have continued to give apostles so that such could be ordained. It was a provisional thing for the early Church until it was established in the truth of “the mystery” and the Word of God was completed (Col. 1:25-2725Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:25‑27)). The Church was in its infancy in those early days, and it needed elders in an official sense. As the Church matured and the apostles were taken from the scene, it was expected that the Church would not need this apostolic appointment, but it would have the spirituality to “know” and “esteem” those who did that work (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)).
God has fully anticipated a time when the apostles would no longer be on earth to appoint elders, and He has made sure that the assemblies would not be left without those to “take the lead” (1 Thess. 5:11-12; 111Wherefore comfort yourselves together, and edify one another, even as also ye do. 12And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:11‑12)
1For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. (1 Thessalonians 2:1‑2) Tim. 5:17; 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)). The Spirit of God would raise up men to carry on this work. Scripture says, “Take heed therefore to yourselves, and to all the flock, wherein the Holy Spirit has set you as overseers, to shepherd the assembly of God, which He has purchased with the blood of His own” (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)). When the apostles were on earth, they appointed such to the office of an elder because they recognized this work of the Spirit in them. But since they are gone, we must not think that the work of oversight cannot continue. There is no mention that the Spirit of God would stop raising up men to do this work.
Mr. Kelly said, “What then? Are there none suitable to be elders or bishops, if there are no apostles to choose them? Thank God, there are not a few! You can hardly look into an assembly of His children without hearing of some grave elderly men who go after the wanderers, who warn the unruly, who comfort those who are cast down, who counsel, admonish, and guide souls. Are not these the men who might be elders, if there were a power existing to appoint them? And what is the duty of a Christian man as things now are in the use of what remains? I say not to call them ‘elders,’ but surely to esteem them highly for their work’s sake, and to love and acknowledge them as those who are over the rest of their brethren in the Lord.”
Hence, in a gathering of Christians meeting together according to Scripture, there will be men who will carry on this work. They will be known by the work they do, and they are to be recognized as such, even though they have not been appointed to that office. The Word of God says that we are to:
So then, it is not for us to be “grooming” and “choosing” men for the work of oversight; it is the Spirit’s work. If He is given the liberty, He will raise up ones who will do that work. But sad to say, among the Open Brethren this work is hindered by the man-made system they have in place that chooses elders. They will deny this and tell us that they are merely appointing those whom the Spirit of God has raised up in their midst. But this is presumptuous; such is an apostolic work! It is a departure from Scriptural order and an imitation of God’s way of true oversight in an assembly.
Even when elders were officially appointed to the office of oversight by the apostles, there is no record in Scripture that they excluded other brothers from the administrative meetings of the assembly. This can be seen in the meeting that was held in Acts 15:6-226And the apostles and elders came together for to consider of this matter. 7And 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. 8And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9And put no difference between us and them, purifying their hearts by faith. 10Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15And 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. 22Then 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 15:6‑22). It says, “The apostles and elders came together for to consider these things.” While there is no mention of others attending the meeting in the book of the Acts, Galatians 2:1-101Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 3But neither Titus, who was with me, being a Greek, was compelled to be circumcised: 4And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: 5To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. 6But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 7But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10Only they would that we should remember the poor; the same which I also was forward to do. (Galatians 2:1‑10), which recounts the same meeting, indicates that other brothers were there. Paul notes that this liberty was abused, and certain “false brethren” (who were neither apostles nor elders) came into the meeting and tried to forestall the proceedings with their agenda.
This shows that when such meetings are not closed to a certain few, there is a risk of having some there who will carry on with little understanding of Scriptural principles. When this is the case, leading brethren must step in and shut down the person (or persons). This is what happened in that meeting in Acts 15 and Galatians 2. When certain ones rose up and tried to convince the brethren of their opinion of the matter in question, Paul, and some of the others, stepped in and stopped it. He says, “To whom we yielded in subjection not even for an hour.”
The fact that this meeting was conducted “privately [separately from the others]” shows that meetings for administrative affairs (sometimes called a “care meeting”) are to be handled apart from the local assembly as a whole. There are times when it is necessary for the responsible brethren in an assembly to meet together to discuss certain issues confronting the assembly without those present who are unestablished or governed by emotion. It is clear from Acts 15:66And the apostles and elders came together for to consider of this matter. (Acts 15:6) that the women and young believers were not included in this meeting. The only other person in the assembly who would be excluded is a brother who has had some disciplinary restriction placed on him in this regard. Apart from these exceptions, the meeting should be open to exercised brethren who have a care for the flock. All brothers do not need to be there if they are not exercised about this work, but those who do come need to recognize those whom God has raised up to “take the lead” and give place to them (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)). Scripture assumes spirituality and communion on the part of all in a care meeting to discern this.
Having brethren in administrative meetings who are not leaders per se, gives them an opportunity to grow in their understanding of Scriptural principles in matters pertaining to the affairs of the assembly. If they are pre-empted from coming to this type of meeting, as is the case with the Open Brethren, they will miss a valuable education in administrative matters. Moreover, having other brethren present in such meetings tends to keep a balance on issues that arise, and there is greater immunity to a party spirit developing.
In the meeting described in Acts 15 and Galatians 2, men from two different assemblies (Antioch and Jerusalem) attended because the matter in question involved the two localities. Certain teachers from the assembly in Jerusalem had come to Antioch and taught erroneous things there (Acts 15:2424Forasmuch 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: (Acts 15:24)), and so the matter was taken up between the two gatherings. But normally in a care meeting there should only be those who are from that local assembly.
In the administrative affairs of an assembly, God would have us to look to Christ, the Head of the Church, when problems arise (Acts 4:23-3123And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28For to do whatsoever thy hand and thy counsel determined before to be done. 29And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. (Acts 4:23‑31))—not invent a system of administration where four men deal with it. It may be a convenient way to avert certain difficulties that might arise, but it is not God’s order. When man-made order comes into the assembly, though it may be with good intentions, there are unintended consequences that will result. For instance, such a system could foster elitism. Those in the inner circle could start thinking (quite unknowingly) that they are above their brethren, and it will be felt in the assembly. The men who are in that inner circle may be inclined not to listen to legitimate concerns and suggestions from persons in the assembly because they think they know better, and because they have been appointed to that office. Other brethren in the assembly might get the sense that their input is not important, and so they might not bother to concern themselves with the cares of the assembly.
The Conscience of the Assembly Is Not Reached nor Is It Purified in Assembly Decisions
Matters in the assembly could very well be handled more smoothly by having four men to deal with things, but the conscience of the assembly is not properly engaged when things are handled in this way.
Scripture indicates that if it is a matter of sin in the assembly, the charge levelled at the assembly is that such is “among you.” This is the assembly as a whole (1 Cor. 5:11It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. (1 Corinthians 5:1); Josh. 7:1111Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. (Joshua 7:11)). The assembly is to feel it as its own sin, and it is to deal with it as an assembly. Therefore, the word to the assembly is, “Put away from among yourselves that wicked person” (1 Cor. 5:1313But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:13)). And having done that, the assembly was commended, “Ye have approved yourselves to be clear in this matter” (2 Cor. 7:1111For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. (2 Corinthians 7:11)). These are actions of the assembly, not the actions of a few men acting for the assembly.
Since the assembly is charged with the sin, it needs to be engaged in the clearing of its conscience. But when a few men act for the assembly, the conscience of the assembly is not properly reached or purified in the matter. The Lord said, “Tell it to the assembly” (Matt. 18:1717And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. (Matthew 18:17)). This shows that a collective exercise of the assembly is necessary. Acts 1517That 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. (Acts 15:17), again, indicates this. It says, “Then pleased it the apostles and elders, with the whole church [assembly] ... ” (vs. 22). While the “whole assembly” was not at the administrative meeting, they were apprised of the issue at hand, and their conscience was sufficiently engaged in the decision. When the assembly action is made, it should be made with all in the assembly present. This would include sisters and younger brethren. All binding assembly actions are to be done “in assembly” (1 Cor. 5:4; 11:184In 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)
18For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. (1 Corinthians 11:18))—that is, when the assembly is together in a meeting for that purpose (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); 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)). The details of the case do not need to be delved into in a public forum because they could be of a defiling nature, but the sin involved should be named, and Scriptures read that bear on the assembly’s responsibility in regard to it. In this way the conscience of each person in the assembly can be engaged in the action taken and purified in the matter.
This exercise is pre-empted when matters are handled by four men who act for the assembly. Feeling our weakness in assembly responsibilities, it is understandable why we might want to appoint certain ones to do that work for us, but in doing so, the assembly is not properly involved in the matter. J. N. Darby said, “The meeting of a few caring for the saints and serving them is very desirable, but they cannot act as the assembly though they may serve it in every way.” He also said, “A meeting of labouring brothers is not the assembly, and the practical difference is this, that the conscience of the assembly is not purified.” Hence, the false system of oversight that the Open Brethren use, essentially, makes assembly decisions just the decisions of the men in the inner circle. Even though these men may be godly, and deeply exercised, and sincere; and they may even come to the right conclusion and judgment in matters; still, it overrides the conscience of the assembly when it is handled in that way. Having such a system interferes with the assembly’s dependence and communion with God in these matters. God’s way of assembly administration is to have the assembly cast on the Lord for help, but man’s way is to set up a system whereby elders in the assembly handle it for the others.
The “closed” oversight system may be convenient, but it is an imitation of the truth of Scriptural administrative oversight. On the surface it looks like the way that God would have the administration of an assembly to function, but a closer look at it will indicate that it is not God’s order.