Contemporary use of the question "anything else for the good of the order?", as a set request for additional discussion prefacing the end of formal or semiformal meetings, grew out of early literal uses of what became a set phrase, "for the good of the Order".
In the 1600 – 1700s, for example, uses of the phrase "for the good of the Order" referred to the good of religious and military orders, such as the Order of St. Francis, or the Order of Knights of the Hospital of Saint John of Jerusalem (also known as the Order of Saint John, the Order of Hospitallers, Knights Hospitaller, Knights Hospitalier, the Hospitallers, or later the Knights of Malta, etc.).
Three uses in the 1618 The Chronicle and Institution of the Order of the Seraphicall Father S. Francis refer to various benefits for his "Religious" (the monks in the Order of St. Francis).
(1) The necessity of choosing a Cardinal of the Catholic church for the benefit of his Order:
Such was the intention of S. Francis, to subject his Religious unto the Catholike church, ordayning that they should alwayes choose a Cardinall of it for their protectour, as a thing that he knew to be necessary for the good of the Order.
(2) What God dictated to him [S. Francis] for the benefit of his Order on the subject of possessing only one habit with cord and linen breeches:
The holie Father answered him: Know brother, that such was my first intention and shalbe my last, if all the Religious would beleeve me, that none of them possesse any other thinge then one habitt, with the cord and linnen breeches, as the rule permitteth. Therefore to them that afterward affirmed that the holie Father S. Francis caused not the same to be observed in his time, his companions answered that among many wordes which the S. used to his Religous, and caused to be written according as fro[m] day to day God did dictate unto him in his prayers and revelations for the good of the Order, he divers times said, that he supported many thinges by reason of the scandall which might happe[n] betweene his Religious & himselfe in the beginning of the Order....
(3) The mistake of the Pope in appointing Brother Helias to be Religious Generall over the Order:
Brother Helias then answeared S. Anthony, that he had lyed: whereatt the Pope who was well enformed of the truth of his life, did much admire, and would no further testimony against him, then this his proud answeare, which made cleare the rest: and therfore having comanded silence to all, with teares in his eyes, he uttered these wordes; whe[n] I resolved to make this Religious Generall, I thought it would have bin for the good of the Order: but alas I experience the contrarie, and see that he is a disturber and ruinour therof.
Referring to the Hospitallers, a use in The Life of the Renowned Peter D'Aubusson, Grand Master of Rhodes appears in 1689:
The Grand Master observing this Grecian fickleness, told them in friendly manner that the Resolutions he had taken, were refolv'd upon upon mature deliberation; which consultations were to be kept secret that they might not come to the Enemies knowledge, and that it was more for their safety then for the good of the Order, that they made any conditions at all.
Although a bit difficult to unravel, however, the precedent for formulaic use of the phrase was set much earlier, in 1256, as shown by extracts from the following formal document reproduced in 1723 in The History of the Antient Abbeys, Monasteries, Hospitals, Cathedral and Collegiate Churches:
Those Friers aspiring to Learning, much Industry was us'd to procure them a Dwelling at Oxford. At length, at the Request of Henry Hanne, Provincial of the Order, they obtain'd an Habitation in Sockwell-street, in the Suburbs of Oxford, Anno 1254...I will subjoin a certain Instrument, by which, besides other Particulars worth knowing, it will appear who gave that Habitation to the Carmelite Friers.
To all the Faithful of CHRIST, to whom these Presents shall come,...I do fully empower our beloved Brother John Raph, Priest, the Bearer hereof, in our stead, to Receive and Inhabit that Place, according to wholsom Obedience; and to compound and transact with all those who shall claim any Right within or without the same, or to dispose of the same Place, as shall appear expedient, according tot he Lord, as well in Spirituals, as Temporals, without any Exception; obliging myself to ratify, and agree to whatsoever, and in the Presence of whomsoever he shall do, in Relation to that Place in Form, and for the Good of the Order in the Premisses; and I, moreover, devoutly intreat your Venerable University, that you will endeavour...to assist the aforesaid Brother John, and his Companion, whomsoever he shall make his Associate about the said Affairs, in their going and returning, resting and labouring; and that you will extend to those same Poor in CHRIST, begging for his Sake, and with him, and Possessing nothing at all of their own.... Given at Cambridge, in the Year of Grace 1256, the 12th of the Kalends of September.
In The History of the Antient Abbeys, as well as in the second example from the history of the Order of St. Francis, coded language refers 'for the good of the Order' to communal ownership and control ("none of them possesse any other thinge then one habitt, with the cord and linnen breeches" and "Possessing nothing at all of their own").
It is the emphasis on the lack of personal interest in any further proceedings that may arise after the formulaic query that underlies formalized contemporary use of the phrase at the end of meetings. Unsurprisingly, in contemporary use, it is this sense of the phrase that is ordinarily lost or forgotten.