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| Adoration of the Shepherds by Dutch painter Matthias Stom, c. 1650 |
In many Christian traditions—especially those shaped by Trinitarian or Oneness theology—Christmas is frequently described as the “birth of God” or even “God’s birthday.” A simple online search for the phrase “birth of God” confirms how widespread this language has become. Yet this terminology rests on theological assumptions that are not found in the Bible itself. Instead, it is rooted in the post‑biblical doctrine known as the Incarnation.
How the Incarnation Doctrine Shapes Christmas Language
The idea that Christmas celebrates the “birth of God” is closely tied to the doctrine of the Incarnation. Although the term does not appear in Scripture, it plays a central role in traditional Christian theology.
The Trinitarian View of the Incarnation
From a Trinitarian perspective, the Incarnation teaches that the eternal Son of God, the second person of a triune Godhead, took on human flesh and became Jesus of Nazareth. In this view, Jesus is fully divine and fully human at the same time.
The Oneness (Apostolic) View of the Incarnation
Oneness theology interprets the Incarnation differently. It teaches that the one God of the Old Testament manifested Himself in flesh, and that the fullness of the Godhead—Father, Son, and Holy Spirit—dwells bodily in Jesus. Rather than distinguishing between divine persons, Oneness doctrine identifies Jesus as the single divine being who appears in different modes.
The Logical Tension Within Incarnation Theology
Both systems ultimately describe Jesus as possessing two radically different forms of sentience simultaneously:
an omniscient divine consciousness that knows all things
a limited human consciousness that does not
This effectively results in a dual‑sentience model—two centers of awareness existing within one individual. In practical terms, this would mean Jesus functions as two persons, one omniscient and one not, even though the doctrine insists on calling Him a single person.
The Biblical Contrast: Jehovah Has Never Been Born
According to Scripture, Jehovah has never been begotten, conceived, or brought into existence, for He has always existed. The idea that God was ever “born” must therefore be added to the text; it is not stated in the Bible. Likewise, the notion that Jehovah became a human being—while remaining the Most High—is never presented in Scripture, even though many claim certain verses imply such a doctrine.
Christmas, Noel, and the Traditional Link to the Incarnation
Historically, the celebration of Christmas (or Noel) has become deeply intertwined with the doctrine of the Incarnation. In many traditional expressions of Christianity, “the Incarnation of God” is treated almost as a synonym for Christmas itself. This connection is so strong that the holiday is often interpreted as a celebration of God becoming man, which naturally leads to the idea of the “birth of God.”
From this perspective, Christmas becomes a celebration of the belief that Jesus is God, whether understood through Trinitarian or Oneness frameworks. Yet these interpretations require theological assumptions that must be read into Scripture rather than drawn from it.
This raises a significant concern: if Jesus is proclaimed to be the “one God” from whom all things originate (1 Corinthians 8:6), then attributing divine glory to a created human life risks turning Jesus into an object of idolatry, assigning to the creature what belongs only to the Creator.
The Word “Noel” and Its Evolving Meaning
Traditionally, the word “Noel” has become synonymous with “Christmas.” Most dictionaries define it this way and trace its origin to the Latin natalis, meaning “birth” or “nativity.” However, these explanations often overlook the “El” in Noel—a term that, in Hebrew and other ancient languages, means “God” or “mighty one.”
Because of this, some have interpreted Noel to mean “birth of God.” This interpretation is usually tied to the Incarnation doctrine and the belief that Jesus is the God of Abraham, Isaac, and Jacob. In this framework, the Incarnation implies that God Almighty took on human nature, becoming both Supreme Being and human being simultaneously.
Whether or not this etymology is linguistically precise, the cultural association is clear: for many people, Noel has come to signify the “birthday of God.”
Incarnation Themes Reflected in Christmas Carols
The influence of the Incarnation doctrine is also evident in
numerous Christmas carols. Even when English translations do not
explicitly state the idea, many hymns assume or imply that God
Himself was born as a human child. These songs reinforce the
traditional interpretation of Christmas as the celebration of God’s
birth, even though such a concept is not found in Scripture.
Examining “The First Noel”
Among the many songs sung during the Christmas season, “The First Noel” remains one of the most familiar and beloved. Its origins are uncertain, and the identity of its original author is unknown, yet the version commonly sung today has become deeply embedded in Christian tradition. Because the song is often interpreted through the lens of the Incarnation doctrine and the idea of the “birth of God,” it is worth examining its lyrics in light of Scripture and historical context.
The Opening Verse and the Meaning of “Noel”
The first verse reads (in part):
The First Noel, the Angels did say
Was to certain poor
shepherds in fields as they lay…
Noel, Noel, Noel, Noel,
Born
is the King of Israel.
While the original intent behind the word “Noel” in this hymn is uncertain, many modern listeners associate it with the idea of the “birthday of God.” Yet the Bible never speaks of a “birth of God Almighty.” What Scripture does record is the announcement of the birth of the one whom Jehovah anointed to be the King of Israel.
Luke’s Gospel describes this angelic announcement:
Shepherds were in the fields at night (Luke 2:8)
An angel of Jehovah appeared to them (Luke 2:9)
The angel proclaimed “good news of great joy” (Luke 2:10)
A Savior was born in the city of David—Christ the Lord (Luke 2:11)
A multitude of angels praised God (Luke 2:13–14)
The term “Christ” means “anointed one,” and Scripture consistently identifies Jehovah as the one who anointed Jesus (Isaiah 61:1). Jesus is therefore the anointed King, not Jehovah Himself.
The Angel’s Message to Mary
Earlier, the angel Gabriel told Mary:
She would bear a son named Jesus (Luke 1:31)
He would be called the Son of the Most High (Luke 1:32)
Jehovah God would give Him the throne of David (Luke 1:32)
His kingdom would have no end (Luke 1:33)
This aligns with Isaiah 9:7, which attributes the establishment of this kingdom to Jehovah of Hosts.
Could “Noel” Mean “Birth of a Mighty One”?
If El in Noel is understood in its broader ancient sense of “mighty one,” the term could be interpreted as “birth of a mighty one.” In that sense, it could apply prophetically to Jesus as the promised King. However, this would not imply that Jesus is Jehovah or that He possesses the glory belonging only to the one God “from whom are all things” (1 Corinthians 8:6). It is unlikely that the hymn’s authors intended such a nuanced meaning.
Some have also suggested that “Noel” could relate to the concept of begetting or conception, similar to the Greek gennaō (Matthew 1:20). If Jesus was born in early October, His conception may have occurred around late December, which led some Bible Students to refer to December 25 as “Annunciation Day.” Again, this interpretation is speculative and almost certainly not in the mind of the hymn’s original writers.
The Star and the Shepherds: What the Bible Actually Says
The next lines of the hymn describe a star shining brightly in the East, seen by the shepherds. However, Scripture does not say that the shepherds saw any star. As recorded in the Scriptures, the only individuals who saw a celestial sign were the Magi from the East.
The Bible records:
A “star” (or light) appeared to the Magi (Matthew 2:2)
It led them first to Jerusalem, not Bethlehem
The light apparently disappeared and later reappeared (Matthew 2:9–10)
The Magi rejoiced when they saw it again
They eventually found Jesus in a house, not a manger (Matthew 2:11)
The Greek word translated “star” has a broader meaning than the modern scientific term. It is unlikely that the Magi saw a star in the modern astronomical sense.
The “Three Wise Men” Tradition
The hymn speaks of “three wise men,” but the Bible never specifies the number of Magi. The tradition of “three” likely arose from the three types of gifts—gold, frankincense, and myrrh. Scripture simply states that Magi came from a distant land, and their journey may have taken many months or even years. By the time they arrived, Jesus was no longer an infant in a manger but a young child living in a house.
The Final Verse and the Question of Jesus’ Identity
The last verse proclaims:
…That hath made Heaven and earth of nought
And with his
blood mankind has bought.
This wording appears to identify Jesus as the Creator of Genesis 1:1 and the one who made heaven and earth “from nothing.” Yet Scripture does not explicitly say that God created the physical universe out of nothing, nor does it teach that Jehovah Himself became flesh and shed blood.
The Bible consistently distinguishes between:
Jehovah, the God and Father of Jesus (2 Corinthians 11:31; Ephesians 1:3; 1 Peter 1:3)
Jesus, whose human life was given to Him by the Father (John 6:57)
The glory of God and the lesser glory of human flesh (Psalm 8:5; Hebrews 2:7,9)
Jehovah, being spirit, has never had flesh or blood to offer. Jesus’ human body was prepared by God (Hebrews 10:5), and only in that representative sense could His blood be described as connected to His Father’s purpose. The hymn’s authors, however, likely intended to present Jesus as Jehovah Himself.
Conclusion: A Beloved Song with Significant Theological Assumptions
“The First Noel” is a cherished Christmas carol, but its lyrics contain numerous elements that do not align with the biblical record. Many of these details appear shaped by later traditions and by doctrines—especially Trinitarian interpretations—that must be read into Scripture rather than drawn from it.
Even so, many lines can be understood in ways consistent with the biblical narrative when interpreted carefully. The hymn remains a meaningful part of Christian culture, but its theological claims deserve thoughtful examination.
Incarnation Language in Other Christmas Carols
Many well‑known Christmas carols contain language that reflects the traditional doctrine of the Incarnation—the belief that God Himself became a human being in the person of Jesus Christ. While these expressions are familiar and deeply rooted in Christian tradition, they also reflect theological assumptions that are not found in Scripture. Several popular hymns illustrate how the idea of “God incarnate” has shaped Christmas music.
“Hark! The Herald Angels Sing” and the Incarnate Deity
One of the most widely sung carols, “Hark! The Herald Angels Sing,” includes the lines:
Veiled in flesh the Godhead see;
Hail th’ Incarnate
Deity,
Pleased as man with men to dwell,
Jesus, our
Emmanuel.
These lyrics explicitly present Jesus as God in human flesh, a direct expression of the incarnation doctrine. The hymn encourages the worshiper to “see” the Godhead veiled in flesh and to hail Jesus as “the Incarnate Deity,” reinforcing the belief that the child in Bethlehem was God Himself appearing in human flesh.
“In the Bleak Midwinter” and the Lord God Incarnate
Another carol, “In the Bleak Midwinter,” contains the line:
The Lord God incarnate, Jesus Christ.
Here again, Jesus is identified as “the Lord God incarnate,” a phrase that assumes the full deity of Christ in the sense of God becoming human. This language reflects traditional theology rather than biblical terminology.
“How Should a King Come” and the Hidden God
The carol “How Should a King Come” includes the lines:
And a King lay hid in a virgin’s womb…
At last in a
barn in a manger of hay He came,
and God incarnate lay!
This hymn likewise presents Jesus as “God incarnate,” emphasizing the idea that God Himself lay in the manger as a newborn child.
The Theological Issue: Incarnation Language and Biblical Teaching
These carols, though poetic and beloved, express a theological viewpoint that identifies Jesus as the God of Abraham, Isaac, and Jacob. According to Scripture, however, Jesus consistently distinguishes Himself from His God and Father. If Jesus is worshiped as the Almighty Himself, the worshiper risks giving to the Son the glory that belongs only to Jehovah, the one God from whom are all (1 Corinthians 8:6).
From a biblical standpoint, attributing divine worship to the man, Jesus, as though He were Jehovah is a form of idolatry, since it assigns to a created human life the honor that belongs exclusively to God. The apostle Paul’s warning remains relevant: “Flee from idolatry” (1 Corinthians 10:14).
A Call for Thoughtful Reflection—and Perhaps New Lyrics
Because many Christmas hymns reflect doctrinal assumptions rather than biblical statements, some may wish to reconsider or reword certain lines to better align with Scripture. Those with musical or poetic skill could potentially revise these carols to express biblical truths without perpetuating theological errors.
Links regarding Christmas and Incarnation:
"Christmas - The Incarnation of God."
"Christmas Incarnation" "the real meaning of Christmas -- the incarnation of God"
"Christmas - The Miracle of the Incarnation"
"The Christmas Miracle of the Incarnation of the Omnipresent Word"
"Christmas, the Incarnation, and the Communion
"Advent and Christmas draw our focus to the mystery of the Incarnation, of God becoming man."
http://thecatholicspirit.com/index.php?option=com_content&task=view&id=872&Itemid=108
"Christmas is the celebration of the incarnation of God."
http://www.cresourcei.org/cyxmas.html
"the account of incarnate deity.... " (The context shows that the author is using the word "deity" to mean the God of the Bible, the Most High.
"The Feast of the Incarnation... The incarnation of God."
http://www.virtualmuseum.ca/Exhibitions/Noel/angl/incarnat.htm
"a holiday celebrating the birth of God Incarnate."
http://brothersjuddblog.com/archives/2002/12/why_are_there_no_good_chanukah_1.html
"celebrates the birth of Christ and the wonderful mystery of the incarnation" "the good news of Christmas and the incarnation"
http://www.christchurch-cardiff.org.uk/show.pl?Magazine
"Birth of Christ, Incarnation, Nativity and Christmas"
http://www.abcog.org/xmas.htm
"Christmas is the church's celebration of the Incarnation, the supreme mystery that the holy and almighty God took on human flesh and was born in this world of the Virgin Mary."
http://www.stpaulskingsville.org/christmas.htm
"The incarnation of God becoming human and actually living among us is the Wonder of the Christmas story."
http://www.petrafel.org/images/message_transcript/The%20Wonder%20of%20Christmas.pdf
"Christmas focuses on the incarnation of Jesus" "The Incarnation, then, refers to God taking upon Himself a human form. So when Jesus was born into the world, Godfor one time in all human historybecame man!"
http://asiteforthelord.com/articles/theincarnationofjesus.doc
"The Christmas season celebrates the birth of Jesus Christ, the incarnation of God."
http://www.elca.org/Growing-In-Faith/Worship/Planning/Christmas.aspx
"The Christmas festival is about the incarnation of God"
http://blogs.telegraph.co.uk/george_pitcher/blog/2008/12/02/christmas_is_for_israel_too___
"the pinnacle of Advent comes with Christmas, when we celebrate the Incarnation of God. "
http://dotnettemplar.net/An+American+Catholics+Thoughts+On+Christmas.aspx
"the very heart and meaning of Christmas ... the wonder of the Incarnation (the birth of God-made-man Jesus)"
http://lichfieldcathedralschool.co.uk/newsmiscthe_chaplains_christmas_message.html
"The Christmas Marvel" "The birth of God! It took place in Bethlehem."
http://www.postchronicle.com/religion/article_212194723.shtml
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