The story of Christmas, the birth of Jesus Christ, is recounted in different ways across the four Gospels. There are the three Synoptics: Matthew, Mark, and Luke, and then there is John. Matthew and Luke tell a similar story. I will speak of Mark shortly. But unlike the Synoptics, John focuses on Jesus’ identity and purpose as God incarnate. Each gospel gives a distinct perspective, shaping Christian tradition in unique ways.
In this article, I will examine the Scriptural narratives of the birth of Jesus, the Messiah, as recounted by the four Gospel writers. I am in no way promoting one account over another, nor am I ranking these stories; however, I realize that each of us may favor one over the next. I am simply showing that the four gospel writers told this story differently, speaking to different audiences. I hope to include here the story which is most popular, least popular, and which holds the greatest theological significance, with direct references to chapter and verse from each gospel.
Let’s start with the birth of Jesus in the Four Gospels as they are told canonically, while realizing that Mark’s account is believed to be the oldest of the synoptics.
Here is a summary of the birth narrative reference. First, Matthew 1:18. 2:23. Matthew focuses on Joseph, Mary, angelic visions, the visit of the wise men, the Magi appear only in the Gospel of Matthew, which states that they came “from the east, bearing gifts,” the Holy Family’s flight to Egypt, the fulfillment of prophecy, and Herod’s threat.
Second in the canonical listing of the synoptics is Mark. (1:1–1:4). Mark is unique among the three Synoptics. Mark begins with the adult ministry of Jesus, calling it the “beginning of the good news of Jesus Christ, the Son of God, as it is written in the prophet Isaiah.” Mark offers no account of Jesus’ birth or infancy. Here, I will be bold and assert that Mark’s gospel is considered the least popular among the Nativity stories for one simple reason: it contains no account of Jesus’ birth at all (Mark 1:1). Instead, Mark begins with the adult ministry of Jesus, bypassing any mention of his origins, nativity, or early childhood. As a result, it plays no role in Christmas celebrations or traditions.
Next, there is Luke. Luke 1:26-2:40 describes the Annunciation to Mary. Then there is Joseph and Mary’s journey to Bethlehem, the manger birth, angelic choir, visit by shepherds, and the early temple presentation. I believe that many of us conflate Mark and Matthew’s stories into one continuous account. They definitely contain all of the Biblical and historical knowledge we know about the birth of Jesus.
And fourth, there is John, my absolute favorite. John tells of how the Messiah came to dwell among us. John 1:1–14 presents a theological prologue: “the Word became flesh…” The story, according to John, emphasizes Jesus’ divine origin. This story from the gospel of John, in my faith tradition, is the appointed gospel each year, on the Sunday after Christmas Day.
I mentioned that each of us probably has our personal favorite. The account from Luke (Luke 1:26–2:40) is by far the most popular and widely depicted version of Jesus’ birth, especially in Western Christianity. Its vivid imagery, Mary and Joseph traveling to Bethlehem, a manger in an animal stall, angels, and shepherds, forms the backbone of Christmas pageants, nativity scenes, and the beloved Christmas carols we sing. The inclusivity of ordinary shepherds and angelic proclamation to the marginalized fosters universal appeal and joy.
The most Theologically Significant Account is John’s birth narrative (John 1:1-14). It is simple and straightforward in its account of God’s coming among us. The gospel of John is widely celebrated among theologians for its profound theological depth. Rather than offering a simple chronological story, John’s opening prologue locates Jesus’ coming within the cosmic act of creation itself. John writes: “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh and dwelt among us.”
John’s Gospel uniquely emphasizes the divinity of Jesus, presenting Him as the eternal Word made flesh, and focuses on the theological significance of His life, rather than simply recounting events like the Synoptics do.The structure of John centers around seven “signs” or “miracles” that illustrate Jesus’ true identity as the Son of God. The overall purpose of John’s Gospel is explicitly stated: “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name” (John 20:31). Therefore, emphasizing Jesus’ divine nature as being central for Christological reflection, making it theologically influential, despite its lack of Nativity detail.
In conclusion, the story of the Messiah’s birth takes on unique forms in each of the four gospels. Matthew and Luke’s vivid and accessible versions dominate Western artistic and liturgical traditions, while Mark’s omission of the nativity is the least cited in the Christmas stories we hear and tell. Theologically, John’s cosmic narrative shapes Christian doctrine regarding Jesus’ divine identity. Together, these traditions offer a multidimensional portrait of Christmas and the birth of Christ that continues to inspire faith and imagination across generations. May the good news of the gospel be that God came and lived as one of us to bring peace to the earth and goodwill among all of God’s creation. May it be so this Christmas, may it be so. Thanks be to God. Merry Christmas to you all!
The Rev. Billy Alford is a retired Episcopalian priest who served at St. Allan’s Episcopalian Church. He currently serves as a supply pastor and faith columnist for the Augusta Press.
