Strong’s Greek 5576 (ψευδομαρτυρέω) unites the verb μαρτυρέω, “to bear witness,” with the prefix ψευδο-, “false.” The result is an action that distorts reality under oath or solemn affirmation. Scripture consistently treats such distortion as an attack on God’s own truthfulness, for “it is impossible for God to lie” (Hebrews 6:18).

Occurrences in the New Testament

1. Mark 14:56 – “For many were giving false testimony against Him, but their testimony was inconsistent.”
2. Mark 14:57 – “Then some stood up and gave this false testimony against Him.”
3. Mark 10:19; Matthew 19:18; Luke 18:20 – Jesus cites the Decalogue: “You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not bear false witness…’” (Mark 10:19).

These five uses fall into two settings: the forensic travesty at Christ’s trial, and the Lord’s summary of covenant ethics. Together they show that false testimony is both a courtroom sin and a daily-life violation of neighbor-love.

Old Testament background

“Do not bear false witness against your neighbor” (Exodus 20:16) safeguarded Israel’s justice system. False testimony threatened life itself (Deuteronomy 19:16-21), as Jezebel’s hired witnesses proved in the murder of Naboth (1 Kings 21). Psalms often lament the oppression of deceitful witnesses (Psalm 27:12; 35:11), revealing their destructive power in personal and national crises.

Christological significance: the trial of Jesus

Mark 14:56-59 illustrates how ψευδομαρτυρέω weaponizes religion. The Sanhedrin sought a pretext to condemn Jesus; false witnesses, unable to agree, unwittingly exposed their collective injustice. Their lies fulfilled prophecy: “False witnesses rise up; they ask me things I do not know” (Psalm 35:11). Christ’s silent endurance mirrors Isaiah’s Servant (Isaiah 53:7), transforming the courtroom’s corruption into the arena of atoning obedience.

Ethical implications for believers

Because believers are “members of one another” (Ephesians 4:25), any distortion of truth assaults the body of Christ. The ninth commandment is therefore reaffirmed in apostolic exhortations:
• “Do not lie to one another, since you have taken off the old self” (Colossians 3:9).
• Love “rejoices in the truth” (1 Corinthians 13:6).

Truth-telling extends beyond sworn testimony to everyday speech, social media, advertising, and preaching. The duty includes refusing to spread half-truths or innuendos that damage reputation.

False witness and the mission of the Church

The gospel itself is courtroom language: God testifies about His Son (John 5:37-39), and believers are commissioned as witnesses (Acts 1:8). When the church traffics in falsehood, its evangelistic credibility erodes. Conversely, consistent integrity authenticates proclamation: “[Live] such good lives among the Gentiles that, though they accuse you of wrongdoing, they may see your good deeds and glorify God” (1 Peter 2:12).

Eschatological and judicial warnings

Revelation 21:8 places “all liars” among those consigned to the lake of fire, underscoring eternal accountability. Proverbs 19:5 warns, “A false witness will not go unpunished,” a principle God enforces both temporally and finally.

Pastoral application

• In church discipline, accusations require “two or three witnesses” (2 Corinthians 13:1; 1 Timothy 5:19) to deter slander.
• Believers under persecution may face false testimony; the pattern of Jesus and Stephen (Acts 6:13) urges steadfastness and reliance on divine vindication.
• Parents and teachers should foster truth-love in children, linking honesty to the character of God.

By guarding speech, refusing manipulation of evidence, and embracing transparent confession when wrong, disciples honor the God who “desires truth in the inmost being” (Psalm 51:6).