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.

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.

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.

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.

And when you pray, you shall 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. Truly I say to you, They have their reward.

"And when praying, you must not be like the hypocrites. They are fond of standing and praying in the synagogues or at the corners of the wider streets, in order that men may see them. I solemnly tell you that they already have their reward.

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.

And when you pray, you are not to 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 others. Truly, I tell you, they have received their reward.

And when you pray, you should not be like the hypocrites, who love standing in the synagogues and at the corners of the streets to pray, so that they may be seen by men. Amen I say to you, they have received their reward.

"And, when you pray, you are not to behave as hypocrites do. They like to pray standing in the synagogues and at the corners of the streets, so that people will see them. There, I tell you, is their reward!

When thou shalt pray He now gives the same instruction as to prayer, which he had formerly given as to alms. It is a gross and shameful profanation of the name of God, when hypocrites, in order to obtain glory from men, pray in public, or at least make a pretense of praying. But, as hypocrisy is always ambitious, we need not wonder that it is also blind. Christ, therefore, commands his disciples, if they wish to pray in a right manner, to enter into their closet. Some expositors, thinking that this has the appearance of absurdity, give it an allegorical turn, as referring to the inward recesses of the heart: but there is no necessity for such trifling. We are commanded, in many passages, to pray to God or to praise him, in the public assembly, amidst a crowd of men, and before all the people: and that for the purpose, not only of testifying our faith or gratitude, but also of exciting others, by our example, to do the like. Christ does not withdraw us from such an exercise, but only admonishes us to have God always before our eyes when we engage in prayer. We must not literally interpret the words, enter into thy closet: as if he ordered us to avoid the presence of men, or declared that we do not pray aright, except when there are no witnesses. He speaks comparatively, and means, that we ought rather to seek retirement than desire a crowd of men to see us praying. [1] It is advantageous, indeed, to believers, and contributes to their pouring out, with greater freedom, their prayers and groans before God, to withdraw from the gaze of men. Retirement is also useful for another reason, that our minds may be more free and disengaged from all distracting thoughts: and accordingly Christ himself frequently chose the concealment of some retired spot for the sake of prayer. But this is not the present subject, which is only to correct the desire of vain-glory. To express it in a few words, whether a man prays alone, or in the presence of others, he ought to have the same feelings, as if he were shut up in his closet, and had no other witness but God. When Christ says, thy Father shall reward thee, he declares plainly that all the reward, which is promised to us in any part of Scripture, is not paid as a debt, but is a free gift.

Footnotes

1 - "Il parle ici par une forme de comparaison des deux extremitez opposites, signifiant que plustost il faut chercher d'estre seuls, que de desirer grande compagnie qui nous voye prier." -- "He speaks here by way of comparison of the two opposite extremes, meaning that we must rather seek to be alone, than desire a large company to see us pray,"

And when thou prayest - Hypocrites manifested the same spirit about prayer as almsgiving; it was done in public places. The word "synagogues," here, clearly means, not the place of worship of that name, but places where many were accustomed to assemble - near the markets or courts, where they could be seen of many. Our Lord evidently could not mean to condemn prayers in the synagogues. It might be said that he condemned ostentatious prayer there, while they neglected secret prayer; but this does not appear to be his design. The Jews were much in the habit of praying in public places. At certain times of the day they always offered their prayers. Wherever they were, they suspended their employment and paid their devotions. This is also practiced now everywhere by Muslims, and in many places by Roman Catholics. It seems, also, that they sought publicity, and regarded it as proof of great piety.

And when thou prayest - Οταν προσευχη. Προσευχη, prayer, is compounded of προς with, and ευχη a vow, because to pray right, a man binds himself to God, as by a vow, to live to his glory, if he will grant him his grace, etc. Ευχομαι signifies to pour out prayers or vows, from ευ well, and χεω, I pour out; probably alluding to the offerings or libations which were poured out before, or on the altar. A proper idea of prayer is, a pouring out of the soul unto God, as a free-will offering, solemnly and eternally dedicated to him, accompanied with the most earnest desire that it may know, love, and serve him alone. He that comes thus to God will ever be heard and blessed. Prayer is the language of dependence; he who prays not, is endeavoring to live independently of God: this was the first curse, and continues to be the great curse of mankind. In the beginning, Satan said, Eat this fruit; ye shall then be as God; i.e. ye shall be independent: the man hearkened to his voice, sin entered into the world, and notwithstanding the full manifestation of the deception, the ruinous system is still pursued; man will, if possible, live independently of God; hence he either prays not at all, or uses the language without the spirit of prayer. The following verses contain so fine a view, and so just a definition, of prayer, that I think the pious reader will be glad to find them here.
What is Prayer?
Prayer is the soul's sincere desire,
Unuttered or expressed,
The motion of a hidden fire
That trembles in the breast:
Prayer is the burden of a sigh,
The falling of a tear,
The upward gleaming of an eye,
When none but God is near
Prayer is the simplest form of speech
That infant lips can try;
Prayer, the sublimest strains that reach
The Majesty on high:
Prayer is the Christian's vital breath,
The Christian's native air,
His watch-word at the gates of death,
He enters heaven by prayer
Prayer is the contrite sinner's voice,
Returning from his ways,
While angels in their songs rejoice,
And say, Behold he prays!
The saints in prayer appear as one,
In word, in deed, in mind,
When with the Father and the Son
Their fellowship they find
Nor prayer is made on earth alone:
The Holy Spirit pleads;
And Jesus, on th' eternal throne,
For sinners intercedes
"O Thou, by whom we come to God!
The Life, the Truth, the Way,
The path of prayer thyself hast trod,
Lord, teach us how to pray!"
Montgomery
Thou shalt not be as the hypocrites - Υποκριται. From υπο under, and κρινομαι to be judged, thought: properly a stage-player, who acts under a mask, personating a character different from his own; a counterfeit, a dissembler; one who would be thought to be different from what he really is. A person who wishes to be taken for a follower of God, but who has nothing of religion except the outside.
Love to pray standing in the synagogues and in the corners of the streets - The Jewish phylacterical prayers were long, and the canonical hours obliged them to repeat these prayers wherever they happened to be; and the Pharisees, who were full of vain glory, contrived to be overtaken in the streets by the canonical hour, that they might be seen by the people, and applauded for their great and conscientious piety. See Lightfoot. As they had no piety but that which was outward, they endeavored to let it fully appear, that they might make the most of it among the people. It would not have answered their end to kneel before God, for then they might have been unnoticed by men; and consequently have lost that reward which they had in view: viz. the esteem and applause of the multitude. This hypocritical pretension to devotion is common among the Asiatics. Both Hindoos and Mohammedans love to pray in the most public places, at the landing places of rivers, in the public streets, on the roofs of the covered boats, without the least endeavor to conceal their outside devotion, that they may be seen of men.

(2) 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.
(2) He rebukes two revolting faults in prayer, ambition, and vain babbling.

And when thou prayest, thou shalt not be as the hypocrites,.... As the Scribes and Pharisees; whose posture in prayer, the places they chose to pray in, and the view they had therein, are particularly taken notice of:
for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. It was their usual custom to pray "standing"; nay, it is established by their canons.
"There are eight things, (says Maimonides (u),) that a man that prays ought to take heed to do; and the first he mentions is "standing"; for, says he, no man may pray , "but standing"; if he is sitting in a ship, or in a cart, if he can stand, he must stand; if not, he may sit in his place and pray.''
Several hints of this custom there are in the Misna (w).
"On their fast days they used to bring out the ark into the streets-- , "and they stood in prayer", or praying; and caused an old man to go down before the ark, who was used to recite prayers, and he said them.''
Again (x),
"whoever , "stood praying", and remembered that any uncleanness attended him, he might not break off, but he might shorten.''
Yea, standing itself is interpreted of praying; for it is said (y),
"and Abraham rose up early in the morning to the place, where he stood, , "and there is no prayer but standing";''
though sometimes they prayed sitting, as David did, 2-Samuel 7:18 so it is said of R. Jose, and R. Eleazar, that , "they sat and prayed", and afterwards rose up and went on their way (z). So it was likewise customary to go to the synagogues, and there pray; and indeed they were places built and appointed for this purpose.
"Wherever there were ten Israelites, a house ought to be provided, in which they may go to prayer at every time of prayer; and this place is called a synagogue (a).''
Hence some have thought, that not such places are here designed, but any assembly, or concourse of people gathered together upon any occasion; but such an interpretation will find no place, when the following things are observed.
"For ever let a man go, morning and evening, to the synagogue; for no prayer is heard at any time, but in the synagogue; and everyone that hath a synagogue in his city, and does not pray in it with the congregation, is called a bad neighbour (b).''
Again (c),
"he that prays in the house of the Lord, is as if he offered up a pure offering.''
Now, partly on account of the publicness of the place, and partly because they thought their prayers were only heard there, therefore they chose to pray in the synagogues; and also in
the corners of the streets, where two streets met, and they might be the more easily seen. This was also a common thing to pray in the streets:
"says R. Jochanan, I saw R. Jannai stand and pray in the streets of Tzippore (d).''
And a little after, it is said of another, that he stood and prayed "in the streets"; though such places were not reckoned holy, as the synagogues were.
"The street of a city, (says Maimonides (e),) although the people pray in it at fasts and stations, because that there is a great collection of people, and the synagogues cannot hold them, has no holiness in it, because it is accidental, and not appointed for prayer.''
Wherefore streets were only used in case of necessity, or by such of the Pharisees, who chose to be seen of men. A reason is given for this practice in another place (f), where it is asked,
"why do they go out to the streets, i.e. on their fast days? to show that we are reckoned as if we were carried captive before thee: says Joshua ben Levi, because they prayed in "secret", and were not answered; therefore they went without, "that they might be made public".''
Now let it be observed, that neither the posture, nor places of prayer, are condemned by our Lord, but their view in all to
be seen of men; and a considerable emphasis lies upon the word "love"; they loved "standing" in prayer, rather than any other posture, because they could be better seen; and they loved to be in the synagogues and streets, rather than in their closets; they liked public better than private prayer, because it gained them applause among men.
Verily I say unto you, they have their reward; they gain their point; they have what they seek for; and this is all they will have.
(u) Hilch. Tephilla. c. 5. sect. 1, 2. (w) Misn. Taanith, c. 2. sect. 1, 2. (x) Misn. Beracot, c. 3. sect. 5. (y) Zohar in Leviticus. fol. 47. 1. T. Bab. Beracot, fol. 26. 2. (z) Zohar in Exod. fol. 4. 4. (a) Maimon. Hilch. Tephilla, c. 11. 1. (b) lb. c. 8. sect. 1. T. Bab. Beracot, fol. 8. 1. & Piske Tosephot Beracot, c. 1. art. 7. (c) T. Hieros. Beracot, fol. 8. 4. (d) Ib. fol. 8. 3. & 9. 1. (e) Hilch. Tephilla, c. 11. sect. 21. Vid. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. (f) T. Hieros. Taaniot, fol. 65. 1.

It is taken for granted that all who are disciples of Christ pray. You may as soon find a living man that does not breathe, as a living Christian that does not pray. If prayerless, then graceless. The Scribes and Pharisees were guilty of two great faults in prayer, vain-glory and vain repetitions. "Verily they have their reward;" if in so great a matter as is between us and God, when we are at prayer, we can look to so poor a thing as the praise of men, it is just that it should be all our reward. Yet there is not a secret, sudden breathing after God, but he observes it. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? If he does not give his people what they ask, it is because he knows they do not need it, and that it is not for their good. So far is God from being wrought upon by the length or words of our prayers, that the most powerful intercessions are those which are made with groanings that cannot be uttered. Let us well study what is shown of the frame of mind in which our prayers should be offered, and learn daily from Christ how to pray.

And when thou prayest, thou shalt--or, preferably, "when ye pray ye shall."
not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets--(See on Matthew 6:2).
that they may be seen of men. Verily I say unto you, They have, &c.--The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.

And when thou prayest, thou shalt not be, etc. The second example of the right and wrong kind of righteousness is now given. That men ought to pray is assured. The wrong way is that of the hypocrites, the men who make a public show of their devotions that they may have the name of sanctity.
Love to pray standing in the synagogues. These love, not to pray, but to pray where they will be seen, and pray that they may be seen. So the Pharisees took pains to be in some public place, where they could strike an attitude of prayer in the sight of many observers. The same spirit is often seen still.

The synagogues - These were properly the places where the people assembled for public prayer, and hearing the Scriptures read and expounded. They were in every city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council of grave and wise persons, over whom was a president, called the ruler of the synagogue. But the word here, as well as in many other texts, signifies any place of public concourse.