Our Gemara on amud aleph discusses the conundrum of declaring bikkurim and reciting the appropriate ritual, even if those particular offerings may not actually be first fruits:
What is objectionable about reciting verses from the Torah even if they aren’t bikkurim?
Rav Ashi said to him: The problem is due to the fact that this practice has the appearance of falsehood, because he issues a declaration before God that is possibly untrue, as he might not own the ground. Rav Mesharshiyya, son of Rav Ḥiyya, said: The declaration is not recited lest he come to remove the fruits from their obligation of teruma and tithes, if they are treated entirely as first fruits. For this reason one does not recite the passage, to ensure that their unique status is maintained.
Sefer Daf Al Daf brings down a fascinating discussion about the Talmudic and halachic principle of mechezei ke-shikra appearance of falsehood. Turei Even states (Megillah 20b) that it is merely a rabbinic prohibition, perhaps like maris ayin, the prohibition against appearing to sin, even when doing what is actually permissble. However, the hagahos of Rav Boruch Frenkel argues, and holds that it is Biblically prohibited and included under the general commandment to stay away from falsehood (Shemos 23:7).
Rav Chaim Kanievsky (Derech Emunah, Bikkurim 4:4, Biur Halacha “Meviy”) asks: How can this case of mechezei ke-shikra be Biblically prohibited, when Sefer Yereim (235) holds that the Biblical prohibition of staying away from falsehood is only regarding monetary matters? Rav Kanievsky answers, it may be true that there is no Biblical violation of mechezei ke-shikra in regard to bringing doubtful bikkurim, but it still may be considered a lack of appropriate fear of God. Wouldn’t one be afraid to say anything that even had the appearance of falsehood in front of a flesh and blood king, let alone God? And, we do see a special requirement of precision and avoidance of dishonesty in prayer for that very same reason.
The idea of honesty and precision in prayer is something not often stressed but I believe important theologically. In order to have a connection that is authentic, we must be honest with ourselves and then with God. This is similar to what we discussed in blogpost Psychology of the Daf, Bava Basra 80, where Tikkune Zohar 92a, using this verse says: Just as during intimacy there should be no physical barriers, literally clothes, and metaphorically any emotional distance, so too there should be no barriers when praying to God. This is symbolically represented in the halacha that one should pray the Amidah by a wall, with nothing else in between. Additionally, there are sources in Chazal that stress the importance of honest language in prayer, see for example Mishna Berura 46:33, 197:24, 582:16, 591:12, 623:2, Baer Heytev 475:9, 591:8, Magen Avrohom 299:9. Also see Maharal Be’er Hagolah, Be’er 4:12. In addition, see Zohar I:184a, where a similar idea is expressed, namely that one must pray with clarity.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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