How do we decide when to expose evil?

We as Christians are commanded: Jno 7:
[24] Judge not according to the appearance, but judge righteous judgment.

This implies that we who read the Bible, from New Testament times until now, are capable (like Adam and Eve) of distinguishing between good and evil. To judge something it is necessary first to observe it. To observe good and evil, we look to the passage Eph 5:
[10] Proving what is acceptable unto the Lord.
[11] And have no fellowship with the unfruitful works of darkness, but rather reprove them.
[12] For it is a shame even to speak of those things which are done of them in secret.
[13] But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

Zoning in on the light aspect, we see that when something is made manifest, it is because of a light source. I expect this is what Christ meant when he said Jno 8:
[12] Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
After noting that his audience proceeded to address potential paradox from the statement itself (specifically a paradox deriving from self-reference,) we observe that he did not neglect to reprove such evil as he observed. Under these circumstances, it is actually peculiar that Christ actually enjoyed popularity at one time. We know that he was hated by Jno 15:
[17] These things I command you, that ye love one another.
[18] If the world hate you, ye know that it hated me before it hated you.
[19] If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
Without chasing after the cause of this reaction, what leads me to observe that this discontent ever wintered? Without demanding too much of credulity, we should agree that his Jewish brethren thought he should fulfill prophecy by becoming a king in Jno 6:
[15] When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
Why didn't he consent? Jesus' own opinion of this is recorded from his crucifixion trial as follows: Jno 18:
[36] Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

As an aside, we take a moment to conclude an expected characteristic of an earthly kingdom: its adherents are expected to defend it with violence if necessary. National Security for the Nation of Israel was not absent from consideration. God commented on the subject later by observing 1 Cor 2:
[7] But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
[8] Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

To be faithful to the truth, I think we should agree that IF the death of Christ was for National Security interests, the timing must be suspect... the Nation was destroyed soon after anyway. I speculate that this problem with security derived from Christ substituting his own priorities over those of his leaders with regard to this matter of "making evil manifest," in order to rebuke it. When it is in the National interest to expose evil, all unite to do so. However, just as exposing it is needed for Government, it is occasionally necessary to conceal it. On these occasions, a patriot turns to other pursuits. A good rule of thumb for this would be informed by the passage: Pr 11:
[12] He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
[13] A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
Under these conditions, it is predictable that evil minions will invoke National Security interests until they destroy it from crying wolf.

If wrath turns to bitterness overnight, like wine turns to vinegar when left exposed to air, we should be glad to note that in Rev 14:
[10] The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
...God will be broaching fresh his canned recriminations... they will not be stale.

Until that day, we know that bitterness is not all we know on earth, Pr 14:
[10] The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.

In a parallel argument, all foretastes of glory (Heb 6:4) are not alone on earth either; on earth, no matter how bad consequences get, no matter how hyssopy the chastening of the Lord, Hell will be worse. On those days, I consider well and argue: If Hell will be worse, this is my incentive not to go there.