One of the most common accusations leveled against Freemasonry by its Christian critics is that its private or reserved nature is inherently unbiblical. John 18:20 is frequently invoked as a proof text: “I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.” From this verse, critics conclude that any form of secrecy or restricted knowledge must be incompatible with Christianity. This argument, however, rests on a serious misunderstanding of both the immediate context of Christ’s words and the broader biblical theology of knowledge, wisdom, and discretion. This article builds upon an earlier one (Secrecy: What’s the Big Deal?) in which I examined secrecy through sociological and anthropological lenses, addressing longstanding criticisms of Freemasonry’s private nature.
Scripture does not equate secrecy with deception, nor does it present openness as an absolute moral requirement in every domain of life. Rather, the Bible consistently treats the responsible withholding, ordering, and gradual transmission of knowledge as an expression of wisdom and stewardship. When examined in its full canonical context, John 18:20 does not condemn private instruction or reserved knowledge; instead, it affirms the public legitimacy of Christ’s teaching against the charge that He was fomenting sedition or teaching illicit doctrines in hidden corners.
Christ’s statement before the High Priest must be understood juridically and polemically. He is not offering a universal doctrine of disclosure, but defending Himself against an accusation of subversive teaching. His appeal is to the openness of His proclamation in synagogues and the Temple, places where His words could be publicly heard and examined. The passage addresses where and with what authority He taught, not whether all truth must always be disclosed to all people at all times.
Far from opposing discretion, the Old Testament explicitly affirms the selective handling of knowledge. Deuteronomy 29:29 establishes the principle at the outset: “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law.” Revelation and concealment are not opposites in Scripture; they are complementary aspects of divine wisdom. God Himself withholds certain knowledge while revealing what is fitting for human understanding.
The wisdom literature reinforces this theme repeatedly. “A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness” (Proverbs 12:23). “Wise men lay up knowledge: but the mouth of the foolish is near destruction” (Proverbs 10:14). “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter” (Proverbs 11:13). In these texts, restraint is not a moral failure but a virtue. Discretion is presented as evidence of faithfulness, maturity, and sound judgment. Scripture does not praise the indiscriminate divulgence of all things; it warns against it.
Christ Himself consistently practiced selective instruction. In Matthew 7:6, He cautions against careless disclosure: “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” This is not elitism; it is discernment. Holiness requires context, preparation, and receptivity. The same principle governs His use of parables. When asked why He spoke in this manner, Jesus explained that the parables were intentionally designed to veil understanding from some while revealing truth to others (Matthew 13:10-13). Later, He explained their meanings privately to His disciples (Matthew 13:36). He states the rationale explicitly: “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matthew 13:11).
This pattern did not end with His crucifixion. After the Resurrection, Christ spent 40 days instructing His disciples concerning the kingdom of God (Acts 1:3), yet there is no indication that these teachings were publicly proclaimed in full. The apostolic Church inherited not only the content of Christ’s teaching, but also His pedagogical method: truth communicated according to readiness, capacity, and responsibility.
The apostolic writings confirm this framework. Paul repeatedly refers to divine truth as mystērion, not in the modern sense of something irrational or occult, but as something once hidden and later revealed according to God’s timing (Ephesians 3:3-6; Colossians 1:26). He distinguishes between levels of instruction, reminding the Corinthians: “I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able” (1 Corinthians 3:2). Knowledge, in this view, is not a weapon to be indiscriminately distributed but nourishment to be given responsibly.
Paul’s exhortation to Timothy reinforces the same ethic: “That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.” (2 Timothy 1:14). Truth is something entrusted, preserved, and transmitted with care. Guarding does not imply deception; it implies stewardship.
When viewed in this light, the blanket condemnation of secrecy as “unchristian” collapses. Scripture does not oppose secrecy as such; it opposes falsehood, manipulation, and the concealment of injustice. Discretion, ordered instruction, and the faithful keeping of entrusted knowledge are not only permitted in the biblical worldview…they are repeatedly commended.
Thus, appeals to John 18:20 as a criticism against Freemasonry’s private or reserved elements fail both exegetically and theologically. They isolate a single verse from its legal context, ignore Christ’s own instructional practice, and disregard the consistent biblical testimony that wisdom often involves knowing when to speak, what to reveal, and to whom. The Christian tradition has never understood truth as something cheapened by indiscriminate exposure, but as something ennobled by reverential handling.
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