What does the Bible say about false accusations?

"If a false witness rise up against any man, to testify against him that which is wrong; then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges which shall be in those days; and the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and have testified falsely against his brother; then shall ye do to him as he had thought to have done to his brother: so shalt thou put the evil away from among you. And those which remain shall hear and fear, and shall henceforth commit no more any such evil among you. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." (Vers. 16-21.)

We may here see how God hates false witness; and further, we have to bear in mind that, though we are not under law but under grace, false witness is not less hateful to God; and surely the more fully we enter into the grace in which we stand, the more intensely we shall abhor false witness, slander, and evil speaking, in every shape and form. The good Lord preserve us from all such!

(2) False witness. — This form of sin is named by Matthew only, and while it is at all times prevalent among all men, it is specially characteristic of the Jews as a nation. A man or a nation may become false as to witness (1) for God, or (2) in the mutual responsibilities among men. Thus (1) Israel was as a nation selected to become the depositary of the truth of Jehovah's Godhead and of Jehovah's law, and to testify to these great truths among other nations who were idolaters. "Ye are my witnesses, says the LORD, that I am God" (Isa. 43:10, 12; Isa. 44:8). In this trust however, they notoriously proved themselves false witnesses, for they openly worshipped idols in imitation of neighbouring nations, and dishonoured the law. In the points of Israel's failure as a witness for the truth, because of their evil heart of unbelief, their Messiah was perfect throughout; and when the righteous government of an evil world is to be undertaken, He is introduced for the purpose, and one of His titles which express His competency is that of the Faithful and True Witness (Rev. 1:5; Rev. 3:14).

Untrue testimony by one man against another (2) is also pernicious. The law of Sinai expressly forbade the Israelite to bear false witness against his neighbour (Ex. 20:16), and it was written that a false witness should not go unpunished (Prov. 19:5, 9), but should perish (Prov. 21:28). He was a menace to the nation, and is figuratively described as "a maul and a sword and a sharp arrow" (Prov. 25:18), for lying testimony bore down its victim by sheer force, and cut asunder the very vitals, and wounded even from afar.

Moreover, as a nation, Israel was specially guilty of false witness against the Messiah. This sin was foreshadowed by the Spirit of Christ in the prophets: "False witnesses are risen up against me, and such as breathe out cruelty" "they laid to my charge things that I knew not" (Ps. 27:12; Ps. 35:11). And so it came about when in the fulness of time the Anointed One presented Himself to the chosen people, not the rabble, but the religious chiefs of the Jews sought to find false witness against Jesus to put Him to death, themselves breaking in this respect the law they were set to administer (Ex. 23:1); as we read, "Now the chief priests and the whole council sought false witness against Jesus that they might put him to death: and they found it not, though many false witnesses came. But afterwards came two and said, This man said, I am able to destroy the temple of God and to build it in three days" (Matt. 26:59-61; Mark 14:56).

Sins of the tongue begin this section. The first relates to raising or receiving (see margin) a false report. How much mischief has been thus perpetrated, and even in the church of God! There are few who would not be horrified at the thought of raising a false report. Such a sin would be condemned by all upright minds; not even a man of the world would extenuate its guilt. But, as the margin indicates, the word has a wider meaning, and will include also the receiving of a false report. Many who would shun the first sin fall into the snare of the second. A report is heard, and is apparently true, and is circulated, whereas had any trouble been taken to verify it, its falsehood might have been detected. Christians, above all, should be careful as to this, refusing every report to another's discredit, unless vouched for by unimpeachable testimony. The responsibility is thus cast upon the hearer, as well as the repeater, of reports. If this were remembered many a slander would be nipped in the bud, many a tale-bearer unveiled, and many a breach of fellowship avoided. The antidote is found in that charity which "thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beateth all things, believeth all things, hopeth all things, endureth all things." (1 Cor. 13:5-7.) Then false testimony is condemned — a sin known by the modern name of perjury. This injunction, as well as that in the next verse, and in verses 3 and 5, would seem connected with the administration of justice. Nothing escapes the eyes of a righteous God, no evil tendency or influence, and hence He makes provision for the conduct of His people in every circumstance of their lives. It is difficult to be alone in opposition to a multitude, though the cause may be just. With the Lord before the soul it becomes simple. On the other hand, a poor man is not to be countenanced in his cause; i.e. when it is unjust, nor when it is just shall his judgment be "wrested." (v. 6.) Some are liable to influences from the rich, and some from the poor, especially in a day of democracy and contempt of lawful authority. But the heart must be free from both, and it will be free if in obedience to the word of God. Interspersed with these commands, a special direction is given concerning the ox or the ass of an enemy. The anger of the heart must not be exhibited against an enemy's cattle, nor must help be refused to the cattle of another on account of their owner's enmity; "but if thou see his ox or his ass going astray, thou shalt surely bring it back to him again; and wilt thou not, in so doing, heap coals of fire upon his head?" So, too, if an ass overburdened be met with, "though his owner hate thee, thou shalt surely help him." The compassions of God flow out to His dumb creatures, and His people should in all things be a reflex of Himself.

If we are called to be with Christ in glory, we are also called to follow His steps on the way to glory. The Apostle gives us three of His steps. First, He did no sin, neither was guile found in His mouth. Secondly, He suffered, being reviled and threatened. Thirdly, when reviled, He took it patiently; He neither reviled nor threatened. In the presence of all His accusers His resource was in God. He committed Himself to Him that judges righteously. When falsely accused before the Jewish council, He “held His peace” (Matthew 26:63). To the accusations of the Jews in the presence of Pilate, “He answered nothing”. To Pilate himself, “He answered … never a word” (Matt. 27:12-14). The mocking Herod questioned Him in many words, “but He answered him nothing” (Luke 23:9). He was silent before men because He had a resource in God.

If we do listen (hopefully because we do want to help) we should not repeat it to a third party, even if we suspect it may be true. Nicodemus said to his fellow council members when they were saying bad things about the Lord Jesus: ‘Does our law judge a man before it have first heard from himself, and know what he does?’ (John 7:51). Sad to say, in this day of grace we often deny fellow believers the protection the law gave people in Israel, but who of us has not done this? Do we stop to think that we may even be sharing matters that have already been resolved in the presence of God?

What should we do then if we hear of evil speaking about us? Defend ourselves? No, this only risks us saying evil things in return. Rather, we should commit it to the Lord: ‘Be not overcome by evil, but overcome evil with good’ (Rom. 12:21). ‘Finally, be all of one mind, sympathising, full of brotherly love, tender hearted, humble minded; not rendering evil for evil, or railing for railing; but on the contrary, blessing others, because ye have been called to this, that ye should inherit blessing. For he that will love life and see good days, let him cause his tongue to cease from evil and his lips that they speak no guile’ (1 Pet 3:8–10).

White linen, then, is to be the character of our walk in our relation to the world. Sometimes people say: It is a good thing when men speak evil against you. The Lord Jesus said: "Blessed are ye when men shall say all manner of evil against you." Yes, He did, with the added word, "falsely, for My sake." If it is for Christ's sake and falsely, we can bless God for it; but let us see to it that it is not because the garment is spotted by the flesh — to our shame, and misrepresentation of our blessed Lord. How we should shrink from the very thought of misrepresenting Him in a world which already hates Him so much!

The question concerning this scripture is whether the directions here given have, in principle, any application to Church discipline. A brief exposition of the passage will best prepare the way for an answer. It will be noted that the instructions of the chapter were given in view of the land into which the Lord was bringing His people. The priests and the judges will therefore represent the channels of the communication of the mind of God (the priests), and the governing authorities (the judges). From v. 15 onwards, the subject dealt with is what may be termed the law of evidence; and it is expressly enjoined that in no case should a man be condemned at the mouth of one witness; that no accusation against another must be accepted unless substantiated by at least two witnesses. The apostle Paul alludes to this, and affirms the principle (2 Cor. 13); and how much sorrow and confusion would have been avoided had saints everywhere accepted, and acted in accordance with it. The readiness, indeed, with which false reports and accusations are received and circulated, calls loudly for humiliation before God. Having dealt with what constitutes sufficient evidence, Moses next treats of the case of a false witness, and lays down most exactly the order of procedure to be observed. Both the witness and the man against whom he has brought a charge are to "stand before the Lord, before the priests, and the judges … and the judges shall make diligent inquisition." From Matthew 18 we learn that in case of personal trespass, which cannot be settled privately, the Church is the ultimate court of appeal. To stand before the Lord, before the priests and the judges, in Deuteronomy, therefore, will entirely correspond with an assembly investigation now; and the responsibility of undertaking the examination, in both cases, lies upon those who are in the place of rule or government - that is, if we speak of the assembly, upon those who, in fellowship with their brethren, have the place of lead, and possess the confidence of the saints. Then, lastly, if it be proved that the witness has testified falsely, the punishment to be inflicted is specified. But this was under the legal dispensation; and hence, for a similar sin, on its being detected and exposed, the discipline to be meted out must be gleaned from the New Testament scriptures. There is no need, and in fact this would not be the place, to go into details. But it may be remarked that the character of the false testimony - whether unwittingly or wittingly brought - would have to be carefully enquired into before the suited discipline could be declared. Finally, it may be added that the Scriptures are all-sufficient for guidance; although the use and application of these can only be made in communion with the mind of God, in the power of the Holy Ghost. Suppose, for example, one guilty of false testimony should refuse to submit to the judgment of the assembly; the person sinned against is directed as to his attitude towards such a one in Matt. 18:17; in other cases, where 1 Cor. 5:13 has not been deemed applicable, Rom. 16:17, 2 Thess. 3:6, 14, 15, and similar scriptures, will furnish the requisite wisdom. But as to our own state of soul (if it be a case of sin against ourselves), let us never forget the searching word contained in Col. 3:13 and Eph. 4:32.

Bring what to pass? we may ask. Bring to pass His own designs of blessing in connection with our trials, and in particular bring to pass that of which verse 6 speaks. It is His holy pleasure to bring forth a full vindication of His saints, when His disciplinary work within us has reached full fruition. Oppression and defamation are very hard to bear, and doubly so when they proceed from those who are friends. When Job was defamed by his friends he felt it most keenly, but for a long time he fought for his own character instead of committing his way to the Lord. When at last he did this, it did not take long for God to bring forth, His righteousness as the light and His judgment as the noonday. Directly he condemned himself and justified God, his righteousness became clear and God Himself bore witness that at last he had spoken the thing that was right. Then as a consequence his judgment was as the noonday, for he was vindicated before men and blessed of God.

Identifying himself with the erring ones, he continues to plead their cause, and invokes a recompense upon their persecutors. He was like a bird chased by the hunters without cause. He does not in this ignore the righteousness of God in visiting His people with judgment. On that side there was cause enough. But Babylon 's oppression of Judah was quite unwarrantable from the standpoint of human equity. Her wars were dictated by the greed of dominion and the lust of power. It often occurs that God permits sorrows to come upon His own by way of discipline, which, so far as the actual troubles are concerned, were not really deserved. For instance, a saint may be falsely accused, and thereby caused extreme mental grief, while all the time he frets under the knowledge that he is guiltless of the cruel charge, and feels that he is wickedly treated. But this, when rightly viewed, would be seen to be but an opportunity to be a partaker of Christ's sufferings. For was not He hated "without a cause," and did not false witnesses rise up against Him? Such circumstances, therefore, painful as they are to flesh and blood, are often a necessary part of the education of the soul. And if, at the time, we are conscious of failed in personal dealings with God, it is used as chastisement, that we may be partakers of His holiness.

Satan, on the other hand, is the accuser of the brethren. He accuses them before God day and night. (Rev. 12:10.) He is the author of divisions between the children of God, by accusing them one to the other. (Rom. 16:17-20.) He would hire Balaam to curse the people of God, and, failing in that, he would use the same prophet to teach Balak to mix them up with the nations around, and partake of their sinful practices. He would excite Jehovah to try Job, speaking bad things of him before Jehovah's face. (Job 1; 2.) He would tempt David to sin in numbering the people of Israel (1 Chron. 21:1), and move Jehovah against Israel to destroy them. (2 Sam. 24:1.) He would resist Joshua the high priest, and seek to prevent his filthy rags being taken from him, and his being clothed in new raiment. (Zech. 3:1.) This is the accuser's wretched work. Those that follow him are called false accusers, slanderers [literally devils, because doing the devil's work]. He whispers in the ear of a minister's wife (1 Tim. 3:11) a false story about some brother or sister in Christ. She spreads it about, and so the evil spreads, which perhaps may end in an assembly being broken up. Some aged sister sits leisurely at home (Titus 2:3), and, not having much to do, is ready to hear stories perhaps from some worldly person about some child of God. She spreads them about to others who come to see her. It is a slander, a lie, and so the devil does his work; and perhaps some child of God gets a wound, or is hindered in the work of the Lord for years.