John Fugelsang once again ventures into discussing the Christian faith, and it seems evident that his understanding is quite shallow. In a recent argument, he contends that Jesus opposes public worship, citing Matthew 6:

5 “And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. 6 But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. 7 And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.

However, the context of these verses is not a condemnation of public prayer in itself. Instead, Jesus criticizes those who pray publicly to appear holier than they truly are, seeking the approval of others. It’s a warning against insincere motives in public acts of devotion, not a blanket prohibition of public worship.

Again Jesus assumes that his disciples will pray, but he forbids the prayers of “hypocrites” (see comments at v. 2). Prayer had a prominent place in Jewish life and led to countless rabbinic decisions (cf. m.   Ber.). In synagogue worship, someone from the congregation might be asked to pray publicly, standing in front of the ark. And at certain times prayers could be offered in the streets (m.   Taʿan. 2: 1– 2; see comments at v. 2). But the location was not the critical factor. Neither is the “standing” posture in itself significant. In the Bible people pray prostrate (Nu 16: 22; Jos 5: 14; Da 8: 17; Mt 26: 39; Rev 11: 16), kneeling (2Ch 6: 13; Da 6: 10; Lk 22: 41, Ac 7: 60; 9: 40; 20: 36; 21: 5), sitting (2Sa 7: 18), and standing (1Sa 1: 26; Mk 11: 25; Lk 18: 11, 13). Again it is the motive that is crucial—“ to be seen by men.” And again there is the same reward (cf. Mt 6: 2 and 5). 6 If Jesus were forbidding all public prayer, then clearly the early church did not understand him (e.g., 18: 19– 20; Ac 1: 24; 3: 1; 4: 24– 30). The public versus private antithesis is a good test of one’s motives. The person who prays more in public than in private reveals that he is less interested in God’s approval than in human praise. Not piety but a reputation for piety is his concern.

Carson, D. A.; Carson, D. A.. Matthew (The Expositor’s Bible Commentary) (Kindle Locations 7180-7190). Zondervan. Kindle Edition.