This video will be released on Palm Sunday, 2025, but it isn't about Palm Sunday, at least not directly.Here I'm talking about the insistence that Matthew engages in dyschronological narration by deliberately gathering together sayings that he knows weren't uttered on the same occasion and putting them in bracketed discourses, which makes it appear that they were uttered on the same occasion. I explain here again how my spine was stiffened by D.A. Carson's taking the minority position against Matthean composite bracketed discourses. Here I'm emphasizing the strange critical scholarly inclination (on this point) to pit Luke against Matthew, treating Luke as representative of "Q", and rigidly assuming all-or-nothing dependence, so that if Luke represents "Q" and Matthew is based only on "Q," then any contextual indicators found in Matthew but not found in Luke must be invented by Matthew. This is particularly backwards, when Luke strongly appears to be narrating achronologically, yet Matthew is treated as the one narrating in a non-chronological way.Here's my video on the rigid rule of all-or-nothing dependence and independence:https://youtu.be/jp9hnV-JqEMHere is more on the distinction between achronological and dyschronological narration:https://youtu.be/n4TzGiFCeLEOne could argue that the issue of dyschronological Matthean discourses relates to the reliability of Matthew, which is *indirectly* related to the reliability of Matthew's account of Palm Sunday, which has some unique features, most notably the two donkeys, which are mentioned only in Matthew (one donkey colt is mentioned in the other Gospels). So if you want a more seasonal Palm Sunday video, here you go--my video on the two donkeys in Matthew:https://www.youtube.com/watch?v=muD3cPzmUn8&t=3sFinally, here are four other videos in which I discuss Luke's central section, which is often achronological, and the puzzles it provides:https://youtu.be/OLTHeM7V1Gghttps://youtu.be/2AGfi81iCq0https://youtu.be/wlmNTXzoOxshttps://youtu.be/UBf0tjISpI8
