It may also be added (though it does not concern these actual narratives) that the Evangelists all agree in saying that Christ had prophesied His own Resurrection.[300] And while this does not of course prove it to have been true, it yet forms a difficulty on any other theory.
[300] E.g., Matt. 16. 21; Mark 9. 31; Luke 18. 33; John 2. 19-21.
(2.) Mutual explanations.
In the next place it is surprising to find how often a slight remark in one of the narratives will help to explain some apparent improbability, or difficulty in another. And since, as just said, the narratives are quite independent, and were certainly not written to explain one another; such indications of truthfulness are of great value. We will therefore consider several examples.[301]
[301] These and some others are discussed in a paper in the Expositor, May, 1909, by the present writer.
To begin with, St. John records Mary Magdalene as visiting the empty Tomb, and then telling the disciples we know not where they have laid Him. But to whom does the we refer, as she was apparently alone all the time? St. John does not explain matters; but the other Evangelists do. For they say that though Mary Magdalene was the leader of the party, and is always named first, yet as a matter of fact there were other women with her; and this accounts for the we. Later on no doubt she was alone; but then she uses the words I know not.[302]
[302] John 20. 2, 13.
Secondly, St. Luke says that Peter was the disciple who ran to the tomb on hearing of the Angel's message, without however giving any reason why he should have been the one to go. But St. Mark, though he does not mention the visit of Peter, records that the message had been specially addressed to him; and St. John says that Mary Magdalene had specially informed him; and this of course explains his going. St. Luke, it may be added, in the subsequent words, certain of them that were with us,[303] implies that at least one other disciple went with him, which agrees with St. John.
[303] Luke 24. 24.
St. Luke then says that when Peter arrived at the tomb, he saw the linen cloths by themselves, and went home wondering. This seems only a trifle, but what does it mean? St. Luke does not explain matters, but St. John does; for he describes how the cloths were arranged. This was in a way which showed that the Body could not have been hurriedly stolen, but had apparently vanished without disturbing them. It convinced St. John that the disappearance was supernatural, and would quite account for St. Peter's wondering.[304]