Matthew 6:5 · Bible study
Matthew 6:5 Commentary: Prayer for an Audience or for God?
Greek · 10 what the commentators say
Meaning in one sentence
Does Jesus forbid public prayer in Matthew 6:5? Study the Greek, historical context, and what commentators agree on: the warning is about motive, not location.
Research Summary
- Meaning: Jesus warns against praying to be seen by others; it is a matter of motive, not location.
- Key words: hupokritai (hypocrites, stage actors), philousin (they love, habitual), apechousin (they have received in full, receipt paid).
- Main debate: Does Jesus forbid public prayer? No, the debate is over the heart, not the venue.
- Theological theme: The Father who sees in secret is the sole audience for true prayer.
- Best use: A check on religious performance, calling believers to examine why they pray.
Translation Comparison
BSB Berean Standard Bible 2020
And when you pray, do not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners to be seen by men. Truly I tell you, they already have their full reward.
WEB World English Bible 2000
“When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward.
KJV King James Version 1769
And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
ASV American Standard Version 1901
And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward.
YLT Young's Literal Translation 1898
`And when thou mayest pray, thou shalt not be as the hypocrites, because they love in the synagogues, and in the corners of the broad places--standing--to pray, that they may be seen of men; verily I say to you, that they have their reward.
Darby Darby Bible 1890
And when thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues and in the corners of the streets so that they should appear to men. Verily I say unto you, They have their reward.
Douay-Rheims Douay-Rheims Bible 1899
And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.
Translations in other languages (10 available)
Y cuando oras, no seas como los hipócritas; porque ellos aman el orar en las sinagogas, y en los cantones de las calles en pie, para ser vistos de los hombres: de cierto os digo, que ya tienen su pago.
E quando orares, não sejas como os hipócritas; porque eles amam orar em pé nas sinagogas e nas esquinas das ruas para serem vistos pelas pessoas. Em verdade vos digo que já receberam sua recompensa.
Lorsque vous priez, ne soyez pas comme les hypocrites, qui aiment à prier debout dans les synagogues et aux coins des rues, pour être vus des hommes. Je vous le dis en vérité, ils reçoivent leur récompense.
Und wenn du betest, sollst du nicht sein wie die Heuchler, die da gerne stehen und beten in den Schulen und an den Ecken auf den Gassen, auf daß sie von den Leuten gesehen werden. Wahrlich ich sage euch: Sie haben ihren Lohn dahin.
En wanneer gij bidt, zo zult gij niet zijn gelijk de geveinsden; want die plegen gaarne, in de synagogen en op de hoeken der straten staande, te bidden, opdat zij van de mensen mogen gezien worden. Voorwaar, Ik zeg u, dat zij hun loon weg hebben.
E quando pregate, non siate come gl’ipocriti; poiché essi amano di fare orazione stando in piè nelle sinagoghe e ai canti delle piazze per esser veduti dagli uomini. Io vi dico in verità che cotesto è il premio che ne hanno.
A gdy się modlisz, nie bądź jako obłudnicy; albowiem się oni radzi w bóżnicach i na rogach ulic stojąc, modlą, aby byli widziani od ludzi; zaprawdę powiadam wam, iż odbierają zapłatę swoję.
И, когда молишься, не будь, как лицемеры, которые любят в синагогах и на углах улиц, останавливаясь, молиться, чтобы показаться перед людьми. Истинно говорю вам, что они уже получают награду свою.
「 你們禱告 的時候，不可 像 那假冒為善的人， 愛 站 在 會堂 裡和 十字 路口 上 禱告， 故意叫人 看見。我實在 告訴 你們，他們已經得了 他們的 賞賜。
And when you make your prayers, be not like the false-hearted men, who take pleasure in getting up and saying their prayers in the Synagogues and at the street turnings so that they may be seen by men. Truly I say to you, They have their reward.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 6:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus does not forbid public prayer in this verse. As Calvin notes, Christ “does not withdraw us from such an exercise, but only admonishes us to have God always before our eyes.” The target is the hypocrite’s heart, not the synagogue. Barnes points out that “our Lord evidently could not mean to condemn prayers in the synagogues.” The Greek verb philousin (“they love”) indicates a settled fondness for being seen, and the purpose clause hopōs phanōsin tois anthrōpois (“that they may be seen by men”) exposes the motive. The word hupokritai (“hypocrites”) originally meant “stage actors”, people playing a part. The present-tense apechousin (“they have received”) uses a commercial term for receiving payment in full: their reward is limited to human applause, and no more is owed. The structure mirrors the surrounding verses on almsgiving and fasting, reinforcing the same principle: the Father who sees in secret is the true audience.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus is not forbidding public prayer but warning against praying with the primary intention of being seen and admired by others.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Public prayer vs. private prayer | Jesus condemns prayer performed for human approval, not prayer in public settings per se. | Some traditions, especially monastic, have read the 'inner room' literally as requiring solitude for prayer. Others, like Calvin, interpret it comparatively: prefer privacy over display, but public worship remains valid. |
| The nature of the 'reward' | The hypocrites receive exactly what they wanted: human praise. That is their full payment. | A minority view (not in supplied commentaries) holds that the reward is the only reward they will ever receive, implying they forfeit heavenly reward. Most agree the text simply states they got what they sought. |
| Who are the 'hypocrites'? | Jesus refers to the scribes and Pharisees as the primary examples. | Some see the reference as a specific group within Pharisaism; others as a warning applicable to anyone tempted by religious showmanship, then and now. |
Historical & Cultural Context
By the first century, Jewish prayer had fixed times and postures. Three daily prayers, morning, afternoon, and evening, were customary, following Psalms 55:17: “Evening, morning, and at noon, I will cry out in distress.” The normal posture was standing. Gill cites the Mishnah and Maimonides to confirm that standing was so standard that “no man may pray but standing.” Synagogues were built for communal prayer, and the “corners of the streets” (literally “broad places,” plateiōn) refers to intersections where many people passed. Some Jews, especially Pharisees, would time their prayers to coincide with busy moments, ensuring a visible audience.
Jesus’ hearers would have recognized the behavior instantly. The term “hypocrites” carried the force of stage actors wearing masks, a sharp jab at religious performance. The pattern follows the broader structure of Matthew 6, where three acts of piety (giving, prayer, fasting) are each addressed with a warning against theatrical display. The surrounding culture, both Jewish and Greco-Roman, placed high value on public honor. Jesus reorients the hearer from human approval to the Father’s approval, who sees what is hidden. This was not a rejection of corporate worship, the disciples continued to pray in the temple and synagogues, but a correction of the heart behind the action.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Greek text is consistent across major manuscripts. One minor variation is the inclusion or omission of the particle an (G0302) in the purpose clause hopōs an phanōsin; the meaning remains unchanged ('so that they may be seen'). The earliest witnesses support the reading used in modern critical editions.
Reception History
Early church fathers such as John Chrysostom and Augustine used this verse to warn against vainglory in prayer, while maintaining the necessity of public worship. Chrysostom noted that the hypocrite's reward ends with human eyes, but the sincere prayer reaches heaven. During the Reformation, both Luther and Calvin emphasized that the 'closet' is not a literal room but an attitude of heart, though they still urged private prayer. Eastern Orthodox tradition has emphasized the inner stillness (hesychia) that this verse supports, while also preserving corporate prayer in liturgy. Across centuries, the passage has been a pastoral tool for examining motives, sung in hymns like 'Take Time to Be Holy' and woven into teaching on the Lord's Prayer that follows in the same chapter.
Preaching This Verse
Three-Point Outline
- The Hypocrite’s Love, They love standing and praying in visible places. The Greek verb philousin points to habitual affection. The issue is not the posture or place but what the heart craves: to be seen.
- The Hypocrite’s Reward, Apechousin (“they have received”) is a business term for a paid-in-full receipt. Human praise is their full wage; nothing more is coming from heaven. The transaction is complete.
- The Disciple’s Direction, Jesus turns the gaze from the street corner to the secret room. Not that public prayer is wrong, but the motive determines whether the prayer reaches God or stops at the ears of bystanders.
Five-Point Outline
- The setting: part of a three-part teaching on piety (giving, prayer, fasting).
- The posture: “standing” was the Jewish norm (cf. Luke 18:13); Jesus does not forbid it.
- The place: synagogues and street corners, public locations become traps when the heart seeks an audience.
- The purpose: “that they may be seen of men”, the Greek construction hopōs + subjunctive explicitly states intention.
- The payoff: they have their reward in full. Nothing left to receive from God.
Illustration Hooks
- A person who posts a photo of their Bible or prayer journal on social media for likes. The act itself is not wrong; the question is why.
- The difference between praying before a meal in a restaurant when you mean it, versus scanning the room to make sure others notice.
- A child who cleans their room only when a parent is watching, the same work, but the reward is immediate and brief.
Questions Your Congregation Is Asking
- Is it wrong to pray in public at all? Should we never lead prayer in church?
- How do I know if my motive is pure? What if I suspect I’m partly performing?
- Does this mean I should hide my faith, or just avoid showiness?
Leading a Discussion
This passage cuts to the heart of motive. Jesus does not abolish public prayer, he himself prayed in public, but he warns against using prayer as a stage. The Greek word for “hypocrite” originally meant an actor wearing a mask. The question for us is not “do I pray in public?” but “for whom am I performing when I pray?”
Discussion Questions
- Read Matthew 6:5-6. What is the difference between the hypocrite’s prayer and the prayer Jesus describes?
- The Greek verb apechousin (“they have received”) is a commercial term for a receipt. What does this tell you about the adequacy of human praise as a reward for prayer?
- How can the same action, praying in a church service, be pleasing to God for one person and empty for another?
- Why do you think Jesus uses the image of a closed door and a secret room? What does this reveal about God’s character?
- In what situations do you feel pressure to appear more spiritual than you are? How can you guard against that?
- How does this teaching relate to the rest of the Sermon on the Mount, especially the Beatitudes?
- If someone struggles with performing in prayer, what practical steps can they take to reorient their heart toward God alone?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 27:8 | For what is the hope of the godless, when he is cut off, when God takes away his life? |
| Job 27:10 | Will he delight himself in the Almighty, and call on God at all times? |
| Psalms 5:2 | Listen to the voice of my cry, my King and my God, for I pray to you. |
| Psalms 55:17 | Evening, morning, and at noon, I will cry out in distress. He will hear my voice. |
| Proverbs 15:8 | The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight. |
| Proverbs 16:5 | Everyone who is proud in heart is an abomination to Yahweh; they shall certainly not be unpunished. |
| Isaiah 1:15 | When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood. |
| Isaiah 55:6 | Seek Yahweh while he may be found. Call on him while he is near. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke defines prayer as a pouring out of the soul to God, a free-will offering solemnly dedicated to him. He then argues that prayer is the language of dependence on God, while refusing to pray is an attempt to live independently, the very curse that entered through the Fall.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Jesus' mention of synagogues refers not to houses of worship but to public gathering places where people sought visibility. The condemnation targets ostentatious prayer performed to be seen, not prayer in public itself. Barnes notes that Jews, Muslims, and some Catholics practiced regular public prayers, but the hypocrites sought publicity as proof of piety.
Calvin's Commentaries Reformed 1564
Calvin insists Jesus is not literally banning all public prayer or forcing solitude. He argues the command to enter a closet is a pointed comparison: when we pray, we should actively seek privacy rather than craving an audience. The real issue is the heart's direction toward God, not the physical location.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that standing was the usual posture for prayer in Jesus' day, just as sitting was the typical posture for teaching. This detail helps readers understand the cultural setting behind Jesus' instructions about how not to pray.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that hypocrites pray in public places specifically to be noticed by others. Their entire motivation is human approval, and the attention they receive is the only reward they will ever get for their prayers.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Jesus does not condemn standing to pray or praying in synagogues and streets as such. What Christ condemns is the motive: these hypocrites "love" visible postures and public places because they want to be noticed and praised. They get exactly what they seek, human admiration, and that is their only reward.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset, and Brown note that standing was the ancient posture for prayer in both Jewish and early Christian practice. The hypocrites' fault was not the posture itself but their love of being seen by others while praying in public places. Their reward was only the human praise they sought.
Lange's Commentary Reformed 1857
Lange emphasizes that true righteousness does not consist in outward religious displays but in secret acts known only to God. He contrasts the hypocrite's public show with the believer's hidden devotion, stressing that the reward from the Father who sees in secret is the only genuine one. The three examples—alms, prayer, fasting—are perverted when done for human applause.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that prayer is as natural to a Christian as breathing; a prayerless person is not truly alive in grace. The real danger lies not just in acting like a hypocrite but in harboring a hypocritical heart that craves human approval rather than God's.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that while synagogues were originally the formal Jewish meeting places for prayer and Scripture reading after the Babylonian captivity, the word in many biblical passages refers to any public gathering place. He draws this broader meaning from common usage rather than the specific institution.