The Passion of E.G. White's Christ:
Is it Biblical?

By Dirk Anderson, last updated Nov. 2025

In 2004, when Mel Gibson's movie "The Passion of the Christ" was released, Seventh-day Adventist [SDA] leaders criticized it for a supposed lack of Biblical accuracy. The editor of the Adventist Review wrote: "I prefer to let Matthew, Mark, Luke and John interpret Jesus' sufferings and death for me."¹

SDA Professor Samuele Bacchiocchi wrote:

What I saw is hundred times worse than the most negative reviews I read. From a biblical perspective, the movie contains numerous glaring errors designed to promote the Catholic view of the Passion...²

Therefore, since SDA leaders seem to have acquired a great interest in stories about Jesus matching the Biblical record with exactness, then they should truly appreciate this article that compares Ellen White's writings about Jesus with the Bible to evaluate whether she can meet the same lofty standard held out for Mel Gibson.

Ellen White's "Passion" Story is not Biblical

In this section, Ellen White's statements in Desire of Ages will be evaluated against the Bible to determine if she meets the standard of SDA leaders.

No Room in the Inn

Weary and homeless, they traverse the entire length of the narrow street, from the gate of the city to the eastern extremity of the town, vainly seeking a resting place for the night. There is no room for them at the crowded inn. (p. 44)

This statement is an extensive fictional addition. The Gospel of Luke offers a single reason for the manger: "there was no room for them in the inn" (Luke 2:7). Mrs. White expands this by injecting fictional, extra-biblical, and unverifiable details:

• The couple being "weary"
• Having to "traverse the entire length of the narrow street"
• Seeking refuge at the "eastern extremity of the town"

Story of the Wise Men

It was necessary to journey by night in order to keep the star in view; but the travelers beguiled the hours by repeating traditional sayings and prophetic utterances concerning the One they sought. At every pause for rest they searched the prophecies; and the conviction deepened that they were divinely guided. While they had the star before them as an outward sign, they had also the inward evidence of the Holy Spirit, which was impressing their hearts, and inspiring them with hope. The journey, though long, was a happy one to them. They have reached the land of Israel, and are descending the Mount of Olives, with Jerusalem in sight, when, lo, the star that has guided them all the weary way rests above the temple, and after a season fades from their view. (p. 60)

In the story of the "wise men" in Matthew 2, the Bible says nothing about traveling at night, says nothing about what they said or thought, says nothing about the Holy Spirit, says nothing about whether the journey was happy, says nothing about them traveling over the Mount of Olives, and says nothing about the star resting above the temple. Travel at night was extremely dangerous and it was completely unnecessary. The star had been observed in the "east" before they started. In all likelihood, it could easily be observed in the morning and/or evening each day to verify they were still on course. Therefore, it was not necessary for them to take the risk of traveling at night on their journey to Jerusalem.

Jesus' Education

The child Jesus did not receive instruction in the synagogue schools. His mother was His first human teacher. From her lips and from the scrolls of the prophets, He learned of heavenly things. The very words which He Himself had spoken to Moses for Israel He was now taught at His mother’s knee. As He advanced from childhood to youth, He did not seek the schools of the rabbis. He needed not the education to be obtained from such sources; for God was His instructor. (p. 70)

The statement that Jesus “did not receive instruction in the synagogue schools” and “did not seek the schools of the rabbis” is a fictional addition. The Bible provides no direct account of Jesus's formal schooling (or lack thereof) between infancy and age 12. However, the only direct description of Jesus interacting with teachers shows him at the Temple, “sitting in the midst of the teachers, both listening to them and asking them questions” (Luke 2:46), which implies a familiarity with Jewish teaching institutions and a level of study that astonished all who heard him (Luke 2:47). Furthermore, Mrs. White's claim contradicts the overwhelming consensus among historians that, by the first century, Jewish educational custom mandated that all boys be trained in the local synagogue school to learn the Torah, which is consistent with Jesus later demonstrating the ability to read the Scriptures (Luke 4:16). Therefore, her addition is likely incorrect. Furthermore, Scripture states that Jesus grew in wisdom (Luke 2:52), but does not state who primarily instructed Jesus at home. It could have been Mary, Joseph, a relative, a tutor, or any other possible person. This is a total embellishment that aligns with Mrs. White's philosophy of childhood education, not with Biblical facts.

Jesus' Brothers

His brothers, as the sons of Joseph were called, sided with the rabbis. They insisted that the traditions must be heeded, as if they were the requirements of God. They even regarded the precepts of men more highly than the word of God, and they were greatly annoyed at the clear penetration of Jesus in distinguishing between the false and the true. His strict obedience to the law of God they condemned as stubbornness. (p. 86)

There is no Biblical evidence that Jesus' brothers "sided with the rabbis" or debated him about tradition versus the law. Their unbelief is mentioned, but not their theological arguments or alliance with religious leaders. No Gospel passage shows Jesus' brothers condemning his obedience to God's law. The Pharisees criticized Jesus, but attributing these specific accusations to his brothers is unsupported. This statement reads like historical fiction rather than biblical narrative.

All this displeased his brothers. Being older than Jesus, they felt that He should be under their dictation. They charged Him for setting Himself above their teachers and the priests and rulers of the people. Often they threatened and tried to intimidate Him; but He passed on, making the Scriptures His guide. (p. 87)

The Gospels consistently present Jesus as Mary's firstborn son (Luke 2:7, Matthew 1:25). If his brothers were Joseph's sons from a previous marriage (one interpretation), they might be older, but this is speculative and not stated in Scripture. The natural reading suggests Jesus was the eldest. No Gospel passage says His brothers "felt that He should be under their dictation." This is pure speculation about their motivations. There's no biblical record of his brothers charging "Him for setting Himself above their teachers." The Pharisees and scribes made such accusations, but not his brothers. The statement that they often "threatened and tried to intimidate Him" is completely unsupported by Scripture. This passage reads like imaginative historical fiction. It creates a narrative of family conflict and power dynamics that simply isn't in the biblical text. Ellen White is fabricating speculative details that may make for interesting storytelling but lack Biblical foundation.

Again and again He was asked, why do you submit to such despiteful usage, even from your brothers?" (p. 89)

This statement has no Biblical support whatsoever. There is no Gospel passage where anyone asks Jesus why he submits to mistreatment from his brothers or is questioned about his response to his brothers' behavior. This is pure imaginative fiction.

Often He was accused of cowardice for refusing to unite with them [his brothers] in some forbidden act. (p. 89)

There is no Gospel passage that mentions Jesus' brothers asking him to join them in forbidden acts, records accusations of cowardice directed at Jesus from his brothers, or describes specific moral conflicts between Jesus and his brothers.

Mary

When the priests and teachers required Mary's aid in controlling Jesus, she was greatly troubled; At times she wavered between Jesus and His brothers. (p. 90)

The claims that priests and teachers required Mary's aid and that Mary "wavered" between Jesus and his brothers are not found in the Bible.

Jesus' Baptism

At the Saviour's baptism, Satan was among the witnesses. (p. 116)

The Bible says nothing about Satan being at Jesus' baptism.

Grape Juice at Wedding

The unfermented wine which He provided for the wedding guests was a wholesome and refreshing drink. Its effect was to bring the taste into harmony with a healthful appetite. (p. 149)

This statement reveals Ellen White's tendency to impose her health reform ideology onto Biblical narratives in ways that contradict both the text and historical context. The claim that Jesus provided "unfermented wine" is biblically and historically indefensible. The Greek word used in John 2 is oinos, which consistently refers to fermented wine throughout the New Testament and ancient literature. More damning is the master of the feast's own testimony in John 2:10, where he states that hosts typically serve the good wine first, and when guests "have drunk freely" (or "are drunk" in some translations). The Greek verb for "have drunk freely" (methysthosin or methuo), strongly implies intoxication or heavy consumption. Additionally, Ellen White's assertion that this beverage would "bring the taste into harmony with a healthful appetite" is pure fabrication with no Biblical basis whatsoever. She is retrofitting her 19th-century temperance views onto a first-century Jewish wedding, where wine (fermented) was a standard blessing and Jesus's provision of abundant, high-quality wine would have been understood as a sign of messianic abundance. This passage exemplifies how Ellen White regularly inserted her own theological and health reform agendas into Scripture, presenting her additions as if they were factual descriptions of biblical events—a pattern that undermines her credibility as a reliable interpreter of Scripture.

Cleansing the Temple

Slowly and thoughtfully, but with hate in their hearts, they returned to the temple. But what a change had taken place during their absence! When they fled, the poor remained behind; and these were now looking to Jesus, whose countenance expressed His love and sympathy. With tears in His eyes, He said to the trembling ones around Him: Fear not; I will deliver thee, and thou shalt glorify Me. For this cause came I into the world. (p. 162)

This passage exemplifies Ellen White's problematic habit of fabricating dramatic scenes with detailed emotional states, dialogue, and theological statements that have absolutely no basis in the Biblical text. The Gospel accounts of the temple cleansing (Matthew 21, Mark 11, Luke 19, John 2) contain no mention of the money changers and sellers returning to find Jesus still there comforting "the poor" who "remained behind." Ellen White has invented this entire scene. The quoted words of Jesus—"Fear not; I will deliver thee, and thou shalt glorify Me. For this cause came I into the world"—appears nowhere in Scripture and bears the hallmarks of Ellen White's own theological emphasis rather than Jesus's actual words. The physical details she provides (tears in His eyes, trembling people around Him, the changers returning "slowly and thoughtfully, but with hate in their hearts") are pure fiction, presented as if she had eyewitness access to the event. This is particularly troubling because readers naturally assume these are historical details when reading what purports to be a "life of Christ," not realizing they are reading Ellen White's imaginative embellishments. Such fabrications are not merely harmless "gap-filling." They fundamentally alter the narrative by adding emotional manipulation, creating divisions between "the poor" (good) and the merchants (evil with "hate in their hearts"), and putting words in Jesus's mouth that serve Ellen White's theological agenda rather than faithfully representing what Scripture actually records.

Nicodemus

Since hearing Jesus, Nicodemus had anxiously studied the prophecies relating to the Messiah; and the more he searched, the stronger was his conviction that this was the One who was to come. With many others in Israel he had been greatly distressed by the profanation of the temple. He was a witness of the scene when Jesus drove out the buyers and the sellers; he beheld the wonderful manifestation of divine power; he saw the Saviour receiving the poor and healing the sick; he saw their looks of joy, and heard their words of praise; and he could not doubt that Jesus of Nazareth was the Sent of God. (p. 168)

This passage is a masterclass in Ellen White presenting pure speculation as historical fact, layering assumption upon assumption without any Biblical warrant. The Gospel of John provides no information whatsoever about Nicodemus's state of mind before his nighttime visit to Jesus, yet Ellen White confidently asserts that he had been "anxiously studying the prophecies" and developed a "conviction" about Jesus being the Messiah. She claims Nicodemus "was a witness" to the temple cleansing and "beheld" Jesus healing the sick afterward—details found nowhere in John's account. The biblical text in John 3:1-2 simply states that Nicodemus came to Jesus at night and acknowledged, "we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him." Ellen White has manufactured an entire backstory, complete with Nicodemus's emotional journey ("greatly distressed," "could not doubt"), his alleged eyewitness experiences, and his internal thought processes, all to dramatize the narrative. This is problematic because it confuses reader into thinking this actually happened, when in reality they are reading complete fiction.

John the Baptist

John had by nature the faults and weaknesses common to humanity, but the touch of divine love had transformed him. He dwelt in an atmosphere uncontaminated with selfishness and ambition, and far above the miasma of jealousy. (p. 179)

The statement that John the Baptist dwelt in an “atmosphere uncontaminated with selfishness and ambition” and was “far above the miasma of jealousy” is a theological fictional addition that idealizes John's character, potentially contradicting the Biblical record of his spiritual doubt and human struggle. Ellen White portrays John as an almost superhuman, flawless vessel rather than the complex, struggling prophet found in Scripture.

At the Well

When the disciples returned from their errand, they were surprised to find their Master speaking with the woman. He had not taken the refreshing draught that He desired, and He did not stop to eat the food His disciples had brought. When the woman had gone, the disciples entreated Him to eat. They saw Him silent, absorbed, as in rapt meditation. His face was beaming with light, and they feared to interrupt His communion with heaven.

Ellen White's claim that the disciples “saw Him silent, absorbed, as in rapt meditation,” or “his face beaming with light,” or that they “feared to interrupt His communion with heaven,” are purely fictional elements entirely absent from the Scripture.

Nobleman's Son

On reaching Cana he [Nobleman] found a throng surrounding Jesus. With an anxious heart he pressed through to the Saviour’s presence. His faith faltered when he saw only a plainly dressed man, dusty and worn with travel. He doubted that this Person could do what he had come to ask of Him; yet he secured an interview with Jesus, told his errand, and besought the Saviour to accompany him to his home. But already his sorrow was known to Jesus. Before the officer had left his home, the Saviour had beheld his affliction.

Ellen White introduces significant fictional additions: claiming the officer "found a throng surrounding Jesus" (unmentioned in John), that his faith "faltered when he saw only a plainly dressed man," and the detailed psychological commentary that he secured the interview despite his doubts. Furthermore, the statement that “Before the officer had left his home, the Saviour had beheld his affliction” is an addition not found in the Bible.

While he is still some distance from his own dwelling, servants come out to meet him, anxious to relieve the suspense they are sure he must feel. He shows no surprise at the news they bring, but with a depth of interest they cannot know he asks at what hour the child began to mend. They answer, “Yesterday at the seventh hour the fever left him.” At the very moment when the father’s faith grasped the assurance, “Thy son liveth,” divine love touched the dying child. The father hurries on to greet his son. He clasps him to his heart as one restored from the dead, and thanks God again and again for this wonderful restoration. (pp. 199-200)

Ellen White introduces substantial extra-Biblical details, claiming the servants were “anxious to relieve the suspense they are sure he must feel,” and that the father “shows no surprise at the news they bring.” The most significant fictional addition is the declaration that “At the very moment when” the father expressed his faith the child was healed. This synchronous link between the father's internal act of faith and the external divine act of healing is an addition, not a fact recorded in the Gospel. The emotional scene of the father clasping his son and thanking God repeatedly is an addition to Scripture.

Appointment of Judas

While Jesus was preparing the disciples for their ordination, one who had not been summoned urged his presence among them. It was Judas Iscariot, a man who professed to be a follower of Christ. He now came forward soliciting a place in this inner circle of disciples. (p. 293)

This statement is not supported by the Gospels. The Gospels clearly state that Jesus Himself appointed and chose Judas to be one of the twelve apostles. There is no indication that Judas had to solicit or urge his way into the group against Jesus' initial will (Luke 6:12-16, Mark 3:13-19, John 6:70-71). The statement is fiction that attempts to explain away how a corrupt person could end up in Jesus' inner circle. By claiming Judas "solicited" his position, it shifts the focus away from Jesus' sovereign choice to Judas' own ambitious self-insertion. In the Bible, Judas's presence was the result of Jesus' own authoritative call and appointment, not a result of Judas's uninvited application.

Collaboration with Mary

They decided that He must be persuaded or constrained to cease their manner of labor, and they induced Mary to unite with them, thinking that through His love for her they might prevail upon Him to be more prudent. (p. 321)

These ideas are not found in the Bible and are historically inaccurate. The Bible does not say that the Jewish religious leaders sought to use persuasion or constraint via Mary. The religious leaders who were hostile to Jesus usually confronted him directly or plotted against him (e.g., Mark 3:6; John 5:18). There is no account in the Gospels of Jewish religious leaders collaborating with Mary to influence his ministry.

Fleeing from the Demoniac

Their eyes glared out from their long and matted hair, the very likeness of humanity seemed to have been blotted out by the demons that possessed them, and they looked more like wild beasts than like men. The disciples and their companions fled in terror. (p. 337)

The idea that the "disciples... fled in terror" from the demoniacs (Matthew 8, Mark 5, and Luke 8) is not found in the Bible. It is a fictional embellishment.

Simon had led into sin the woman he now despised. (p. 566)

This fictional detail is not found in the Bible.

Triumphal Entry

The blind whom He had restored to sight were leading the way. The dumb whose tongues He had loosed shouted the loudest hosannas. The cripples whom He had healed bounded with joy, and were the most active in breaking the palm branches…Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Savior rode. (p. 572)

The Bible does not list the former blind leading the way, the former dumb shouting praises, the former crippled breaking palm branches, or Lazarus leading the donkey. This is based purely upon imagination, not Biblical facts.

Children

The children were foremost in the rejoicing. Jesus had healed their maladies; He had clasped them in His arms, received their kisses of grateful affection, and some of them had fallen asleep upon His breast as He was teaching the people. (p. 592)

There is no mention in the Bible of children kissing Jesus or falling asleep on His breast while He was teaching.

Last Supper

When the Saviour’s hands were bathing those soiled feet, and wiping them with the towel, the heart of Judas thrilled through and through with the impulse then and there to confess his sin. (p. 645)

The description of Judas's internal "impulse" to repent and confess is an imaginary piece of fiction.

Garden of Gethsemane

His form swayed as if He were about to fall. Upon reaching the garden, the disciples looked anxiously for His usual place of retirement, that their Master might rest. Every step that He now took was with labored effort. He groaned aloud, as if suffering under the pressure of a terrible burden. Twice His companions supported Him, or He would have fallen to the earth. (p. 686)

The Bible says nothing about Jesus staggering and groaning as He walked through Gethsemane or needing the disciples to prop Him up.

The sleeping disciples had been suddenly awakened by the light surrounding the Saviour. They saw the angel bending over their prostrate Master. They saw him lift the Saviour's head upon his bosom, and point toward heaven. They heard his voice, like sweetest music, speaking words of comfort and hope. (p. 694)

The Bible says an angel strengthened Jesus (Luke 22:43), but says nothing about the angel holding Christ upon his bosom, or the disciples hearing him speak.

No traces of His recent agony were visible as Jesus stepped forth to meet His betrayer. Standing in advance of His disciples He said, "Whom seek ye?" They answered, "Jesus of Nazareth." Jesus replied, "I am He." As these words were spoken, the angel who had lately ministered to Jesus moved between Him and the mob. A divine light illuminated the Saviour's face, and a dovelike form overshadowed Him. In the presence of this divine glory, the murderous throng could not stand for a moment. They staggered back. Priests, elders, soldiers, and even Judas, fell as dead men to the ground. The angel withdrew, and the light faded away. (p. 694)

The Bible says nothing about a supernatural intervention by an angel, a divine light, or a dove-like form. The Bible merely says, "As soon then as he had said unto them, I am he, they went backward, and fell to the ground. (John 18:6)

Before Caiaphas

But as Caiaphas now looked upon the prisoner, he was struck with admiration for His noble and dignified bearing. A conviction came over him that this Man was akin to God. The next instant he scornfully banished the thought. (p. 704)

The Bible says nothing about Caiaphas admiring Jesus or being convicted.

The words of Christ startled the high priest. The thought that there was to be a resurrection of the dead, when all would stand at the bar of God, to be rewarded according to their works, was a thought of terror to Caiaphas. He did not wish to believe that in future he would receive sentence according to his works. There rushed before his mind as a panorama the scenes of the final judgment. For a moment he saw the fearful spectacle of the graves giving up their dead, with the secrets he had hoped were forever hidden. For a moment he felt as if standing before the eternal Judge, whose eye, which sees all things, was reading his soul, bringing to light mysteries supposed to be hidden with the dead. (p. 708)

The Bible says nothing about Caiaphas being startled or having a vision of the future judgment.

John's Behavior

The disciple John, upon entering the judgment hall, did not try to conceal the fact that he was a follower of Jesus. (p. 711)

The Bible says nothing about whether or not John tried to conceal himself.

Peter's Location

On the very spot where Jesus had poured out His soul in agony to His Father, Peter fell upon his face, and wished that he might die. (p. 713)

The Bible says nothing about Peter weeping on the exact same spot where Jesus had wept.

Judas after the Betrayal

Eagerly grasping the robe of Caiaphas, he [Judas] implored him to release Jesus, declaring that He had done nothing worthy of death. (p. 722)

The Bible says nothing about Judas grabbing the robe of Caiaphas and begging for Jesus' life.

Judas now cast himself at the feet of Jesus, acknowledging Him to be the Son of God, and entreating Him to deliver Himself. The Saviour did not reproach His betrayer. He knew that Judas did not repent; his confession was forced from his guilty soul by an awful sense of condemnation and a looking for of judgment, but he felt no deep, heartbreaking grief that he had betrayed the spotless Son of God, and denied the Holy One of Israel. Yet Jesus spoke no word of condemnation. He looked pityingly upon Judas, and said, For this hour came I into the world. A murmur of surprise ran through the assembly. With amazement they beheld the forbearance of Christ toward His betrayer. Again there swept over them the conviction that this Man was more than mortal. But if He was the Son of God, they questioned, why did He not free Himself from His bonds and triumph over His accusers? Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late!" (p. 722)

The Bible says nothing of such an encounter between Judas and Christ in the judgment hall. There is no mention of them having any contact or any conversation, nor is there any record of Judas running from the hall yelling.

His weight had broken the cord by which he had hanged himself to the tree. In falling, his body had been horribly mangled, and dogs were now devouring it. (p. 722)

The Bible does not mention a broken cord, the body being mangled, or its remnants being devoured by dogs.

Pilate's Wife

In answer to Christ's prayer, the wife of Pilate had been visited by an angel from heaven, and in a dream she had beheld the Saviour and conversed with Him. Pilate's wife was not a Jew, but as she looked upon Jesus in her dream, she had no doubt of His character or mission. She knew Him to be the Prince of God. She saw Him on trial in the judgment hall. She saw the hands tightly bound as the hands of a criminal. She saw Herod and his soldiers doing their dreadful work. She heard the priests and rulers, filled with envy and malice, madly accusing. She heard the words, "We have a law, and by our law He ought to die." She saw Pilate give Jesus to the scourging, after he had declared, "I find no fault in Him." She heard the condemnation pronounced by Pilate, and saw him give Christ up to His murderers. She saw the cross uplifted on Calvary. She saw the earth wrapped in darkness, and heard the mysterious cry, "It is finished." Still another scene met her gaze. She saw Christ seated upon the great white cloud, while the earth reeled in space, and His murderers fled from the presence of His glory. With a cry of horror she awoke, and at once wrote to Pilate words of warning. (p. 732)

The Bible says nothing of an angel visiting Pilate's wife. Nor does it say she conversed with Christ in her dream, nor does it say she saw a vision of the cross or the Second Coming of Christ. The Bible only says that she "suffered many things this day in a dream because of him" (Matt. 27:19).

Curse on the Jews

Looking upon the smitten Lamb of God, the Jews had cried, 'His blood be on us, and on our children.' That awful cry ascended to the throne of God. That sentence, pronounced upon themselves, was written in heaven. That prayer was heard. The blood of the Son of God was upon their children and their children's children, a perpetual curse. (p. 739)

The Bible says nothing about the Jews being cursed for their sin. In fact, Christ later prayed upon the cross, "Father forgive them, for they know not what they do" (Luke 23:34).

Satan at the Cross

And Satan with his angels, in human form, was present at the cross. The archfiend and his hosts were co-operating with the priests and rulers. (p. 748)

The Bible says nothing about Satan and his angels taking human form and being present at the cross.

Judas' Plight

Later that same day, on the road from Pilate's hall to Calvary, there came an interruption to the shouts and jeers of the wicked throng who were leading Jesus to the place of crucifixion. As they passed a retired spot, they saw at the foot of a lifeless tree, the body of Judas. It was a most revolting sight. His weight had broken the cord by which he had hanged himself to the tree. In falling, his body had been horribly mangled, and dogs were now devouring it. His remains were immediately buried out of sight; but there was less mockery among the throng, and many a pale face revealed the thoughts within. (p. 772)

The Bible says nothing about Judas being eaten by dogs, hanging himself next to the same road travelled by Jesus on his way to Calvary, or his being buried immediately. (See Matt. 27:5, Acts 1:18)

At the Resurrection

The darkest hour, just before daybreak, had come. Christ was still a prisoner in His narrow tomb. The great stone was in its place; the Roman seal was unbroken; the Roman guards were keeping their watch. And there were unseen watchers. Hosts of evil angels were gathered about the place. Had it been possible, the prince of darkness with his apostate army would have kept forever sealed the tomb that held the Son of God. But a heavenly host surrounded the sepulcher. Angels that excel in strength were guarding the tomb, and waiting to welcome the Prince of life. (p. 779)

This passage reveals Ellen White's tendency to insert elaborate supernatural drama into biblical accounts, presenting her imaginative embellishments as eyewitness. The Gospel accounts of the resurrection (Matthew 28, Mark 16, Luke 24, John 20) provide no information about any demonic presence at the tomb or angelic guardians "waiting to welcome the Prince of life." Ellen White has constructed an entire cosmic drama, transforming a historical event into a quasi-mythological battle scene that serves her theological narrative but fundamentally misrepresents Scripture by adding spectacular supernatural elements as if they were documented facts rather than her own creative embellishment.

At the death of Jesus the soldiers had beheld the earth wrapped in darkness at midday; but at the resurrection they saw the brightness of the angels illuminate the night, and heard the inhabitants of heaven singing with great joy and triumph.

Ellen White’s claim that the soldiers “heard the inhabitants of heaven singing with great joy and triumph” is a sensational fictional addition not found in any Gospel narrative.

At sight of the angels and the glorified Saviour the Roman guard had fainted and become as dead men. When the heavenly train was hidden from their view, they arose to their feet, and as quickly as their trembling limbs could carry them, made their way to the gate of the garden. Staggering like drunken men, they hurried on to the city, telling those whom they met the wonderful news. They were making their way to Pilate, but their report had been carried to the Jewish authorities, and the chief priests and rulers sent for them to be brought first into their presence. A strange appearance those soldiers presented. Trembling with fear, their faces colorless, they bore testimony to the resurrection of Christ. The soldiers told all, just as they had seen it; they had not had time to think or speak anything but the truth. With painful utterance they said, It was the Son of God who was crucified; we have heard an angel proclaiming Him as the Majesty of heaven, the King of glory.The faces of the priests were as those of the dead. Caiaphas tried to speak. His lips moved, but they uttered no sound. (p. 781)

The Gospel of Matthew, the only source that mentions the guards, reports that the guards went straight to the chief priests—not Pilate, and not telling everyone they met the news (Matthew 28:11). Ellen White's description about the soldiers making "their way to the gate of the garden" first, were "staggering like drunken men," and went "telling those whom they met the wonderful news" is pure fabrication. The claim that the soldiers testified, "It was the Son of God who was crucified; we have heard an angel proclaiming Him as the Majesty of heaven," is absolute fiction. The assertion that the High Priest Caiaphas tried to speak after hearing the soldiers' report but was unable is pure fiction. The Gospel of Matthew is silent about Caiaphas’s personal reaction or inability to speak.

Meanwhile the report of Christ’s resurrection had been carried to Pilate. Though Pilate was responsible for having given Christ up to die, he had been comparatively unconcerned. While he had condemned the Saviour unwillingly, and with a feeling of pity, he had felt no real compunction until now. In terror he now shut himself within his house, determined to see no one. But the priests made their way into his presence, told the story which they had invented, and urged him to overlook the sentinels’ neglect of duty. Before consenting to this, he himself privately questioned the guard. They, fearing for their own safety, dared not conceal anything, and Pilate drew from them an account of all that had taken place. He did not prosecute the matter further, but from that time there was no peace for him. (p. 782)

The entire narrative concerning Pilate's reaction to the resurrection report is not found in any Gospel account. The Biblical narrative ends the involvement of the Roman guards when they agree to the lie that Christ’s body was stolen while they slept (Matthew 28:11–15). Ellen White's claim that the report of the resurrection was then “carried to Pilate,” that Pilate was “in terror” and shut himself in his house, and that he subsequently “privately questioned the guard” to extract the full truth is pure fiction. Furthermore, the judgment that “from that time there was no peace for” Pilate is completely unsupported by Scripture and history.

Reports were brought to the priests of persons who had seen these risen ones, and heard their testimony. The priests and rulers were in continual dread, lest in walking the streets, or within the privacy of their own homes, they should come face to face with Christ. They felt that there was no safety for them. Bolts and bars were but poor protection against the Son of God. By day and by night that awful scene in the judgment hall, when they had cried, “His blood be on us, and on our children,” was before them. Matthew 27:25. Nevermore would the memory of that scene fade from their minds. Nevermore would peaceful sleep come to their pillows. (p. 785)

This section contains no verifiable facts from the Gospels. The Bible offers no record of the chief priests and rulers receiving "Reports" of people seeing the "risen ones." The idea that the priests and rulers lived in "continual dread," feared meeting Christ in the streets, felt "no safety," and lost all “peaceful sleep” is an imaginative fabrication.

Over the rent sepulcher of Joseph, Christ had proclaimed in triumph, “I am the resurrection, and the life.” (p. 785)

This a direct contradiction of the resurrection narrative. The phrase “I am the resurrection, and the life” was not spoken by Jesus over His own tomb, but at the grave of Lazarus (John 11:25). That Christ proclaimed this over the “rent sepulcher of Joseph” is entirely unscriptural. In the Gospel accounts, He is never recorded as standing over the empty tomb making any verbal proclamation (Matthew 28:9-10; John 20:11–18). This is wholly fabricated.

As Christ arose, He brought from the grave a multitude of captives. The earthquake at His death had rent open their graves, and when He arose, they came forth with Him. They were those who had been co-laborers with God, and who at the cost of their lives had borne testimony to the truth. Now they were to be witnesses for Him who had raised them from the dead. ... But those who came forth from the grave at Christ’s resurrection were raised to everlasting life. They ascended with Him as trophies of His victory over death and the grave. (p. 786)

Ellen White's claim that the resurrected ones were “co-laborers with God” who had “borne testimony to the truth at the cost of their lives,” and that they were raised specifically to be “witnesses for Him,” are fictional additions. The Gospel only attests that they were "saints" who were raised and "appeared to many," leaving their specific identities and purpose entirely to speculation, which Mrs. White supplies with her imagination. Furthermore, the Scriptures are entirely silent regarding what happened to these saints afterward. Mrs. White’s claim that these individuals were “raised to everlasting life” and “ascended with Him as trophies of His victory” is an addition to the Bible. The Biblical record ends with them simply appearing in Jerusalem.

But now in His own familiar voice Jesus said to her, “Mary.” Now she knew that it was not a stranger who was addressing her, and turning she saw before her the living Christ. In her joy she forgot that He had been crucified. Springing toward Him, as if to embrace His feet, she said, “Rabboni.” But Christ raised His hand, saying, Detain Me not; “for I am not yet ascended to My Father... (p. 790)

The Biblical command from Jesus to Mary, “Detain Me not,” is most accurately translated as "Stop clinging to Me" or "Cease holding onto Me," which implies that Mary had already initiated or was currently engaged in the act of physical contact or embrace. Therefore, Ellen White’s fictional elements about Christ’s physical gesture of raising His hand to prevent Mary from even attempting to touch Him is pure fiction and contradicts the Bible. The Greek strongly suggests the embrace was already happening.

Conclusion

This is just the tip of the iceberg. There are thousands of fictional and speculative embellishments to Scripture in Desire of Ages. It is anyone's guess if any of her speculations actually occurred. Here is what is known:

• Mrs. White made significant fictional additions to Scripture.
• Most are likely harmless speculations, but some appear to contradict Biblical and historical facts.
• Mrs. White even injects her own eccentric theological ideas into the story of Jesus.
• Her rampant use of fictional ideas would seem to contradict her strong condemnations of fictional reading material.

Many readers absorb Ellen White's fictional embellishments and start to believe they actually happened without ever realizing they are being led to believe a White lie.

Where Did Mrs. White Obtain Her Additions to the Bible?

Some may suggest Ellen White got her additions to the Bible from divine sources. Whether this is true, no one can say for sure. What can be said with certainty is that she used many human sources in her writings. SDA Professor Fred Veltman, in his eight-year analysis of Mrs. White's plagiarism in Desire of Ages, determined she used at least 23 sources, including fictional accounts.

One example is from a book in Ellen White's personal library: John Cummings' Sabbath Evening Readings on the New Testament: St. John (London: Arthur Hall, Virtue and Company, 1857).

Another one of the books in Ellen White's personal library was J. Cunningham Geikie’s book The Life and Words of Christ. Interestingly, some of the ideas that Ellen White uses in her writings about Christ do not come from the Bible, but appear to come from Geikie's book. Below are a few examples:

Conclusion

The few examples above demonstrate that Ellen White's version of the Passion adds to what the Bible says. These examples demonstrate that the source for some of the additions to Scripture in the Desire of Ages is not divine, but rather it is the conjectures of other human beings such as Cunningham Geikie. While one may never know if Ellen White or her bookmaker Marian Davis relied upon the divine mind while writing Desire of Ages, it is certainly true that they relied upon human minds.