Creation Theology: Cosmogony and the Origin of the Universe
1. Biblical Cosmogony in Two Narratives
The opening chapters of Genesis present two complementary accounts of the origin of the universe. The first account (Genesis 1:1–2:4a) is structured, ordered, and priestly in tone. It unfolds the creation week, moving step by step until the climax: “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27). The narrative culminates with God’s rest on the seventh day, the Sabbath.
The second account (Genesis 2:4b–25) is older, simpler, and more anthropological. It emphasizes the forming of man from the dust, the planting of the garden, and the creation of woman. God is depicted in close, almost tactile ways—forming, breathing, planting, and walking.
Together, these two cosmogonies reveal both the grandeur of creation as a cosmic whole and the intimacy of creation as God’s personal act of forming humanity for relationship with Himself.
2. The Structure of the First Creation Account
The first narrative unfolds creation in seven stages:
Day One: Light separates day from night (Genesis 1:3–5).
Day Two: Firmament divides the waters above from the waters below (vv. 6–8).
Day Three: Land emerges, and vegetation begins (vv. 9–13).
Day Four: Sun, moon, and stars are set to govern day and night (vv. 14–19).
Day Five: Sea creatures and birds fill the waters and skies (vv. 20–23).
Day Six: Land animals are made, followed by humanity in God’s image (vv. 24–31).
Day Seven: God rests, sanctifying the Sabbath (2:1–3).
This sequence moves from chaos to order, from formlessness to fullness. Each step of creation responds to the initial description: “The earth was without form and void, and darkness was over the face of the deep” (Genesis 1:2).
The account insists that creation is not the product of warring deities, as in Babylonian myths, but of one sovereign God who speaks. “And God said … and it was so” forms the rhythm of the narrative, emphasizing His command and authority.
3. The Emphasis of the Second Creation Account
The second account narrows its focus. It begins with the dry earth, a mist rising, and God forming man from dust: “Then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life” (Genesis 2:7).
Several themes stand out:
Humanity as central. Man is placed in the garden not as a passive creature but as a partner with responsibility.
Relationship with God. The language is intimate—God breathes life directly into man, showing the closeness of Creator and creature.
Community and complementarity. The creation of woman underscores that humanity is not complete without relationship. “It is not good that the man should be alone” (Genesis 2:18).
Unlike the first account, which emphasizes order and cosmic scope, this narrative emphasizes relational life, vocation, and God’s personal care.
4. Ancient Near Eastern Parallels and Contrasts
Comparative studies show that Israel’s cosmogony emerged in dialogue with surrounding cultures. Babylonian myths speak of primordial waters, conflict between gods, and creation through violence. In the Enuma Elish, Marduk slays the goddess Tiamat and fashions heaven and earth from her divided body.
By contrast, Genesis is strikingly different:
One God, not many. Creation flows from the word of a single sovereign Lord.
Order, not chaos. There is no divine battle but calm progression.
Goodness, not suspicion. After each act, “God saw that it was good” (Genesis 1:10, 12, 18, 21, 25, 31).
Parallels exist—both traditions begin with watery chaos—but the contrasts are theological. Genesis purifies myth into revelation, affirming that the universe is not accidental or hostile but purposeful and good.
5. The Image of God and the Purpose of Creation
The climax of creation is humanity. To be made in the image of God (Genesis 1:26–27) means bearing a unique role:
Representation. Humanity is God’s steward, ruling over creation.
Resemblance. Humanity reflects God in reason, creativity, and moral capacity.
Relationship. Humanity is made for communion with the Creator.
The Sabbath of the seventh day reveals the goal of creation: not endless labor, but rest with God. The world is created for worship, to reflect God’s glory and to dwell in His presence.
6. Cosmogony and the Gospel
Creation theology cannot be separated from the Gospel. The New Testament declares that Christ is central to creation:
“All things were made through him, and without him was not anything made that was made” (John 1:3).
“For by him all things were created, in heaven and on earth … all things were created through him and for him” (Colossians 1:16).
“In these last days he has spoken to us by his Son … through whom also he created the world” (Hebrews 1:2).
The same Word who said, “Let there be light” is the one who says, “I am the light of the world” (John 8:12). The cosmogony of Genesis finds its fulfillment in Christ, the one through whom creation came into being and the one through whom new creation is promised.
7. Creation and Eschatology
Biblical cosmogony is not only about beginnings; it points toward an end. Creation theology flows into eschatology. The same God who created will also renew: “For behold, I create new heavens and a new earth, and the former things shall not be remembered” (Isaiah 65:17).
Paul reminds us that creation itself groans, waiting for redemption: “For the creation waits with eager longing for the revealing of the sons of God” (Romans 8:19). The story begun in Genesis 1 finds its conclusion in Revelation 21: “Then I saw a new heaven and a new earth … and I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man’” (vv. 1–3).
Eschatology completes cosmogony. The origin of the universe was not only about beginnings but about God’s purpose to dwell with His people in eternal rest and glory.
Conclusion
Cosmogony, the study of the origin of the universe, is more than ancient speculation. The biblical accounts reveal that the universe has a personal origin in God’s will and word. The two narratives of Genesis highlight both the order of creation and the intimacy of humanity’s place within it.
While ancient myths imagined violent struggles among the gods, Scripture proclaims one God who creates in wisdom, goodness, and love. Humanity is made in His image, created for communion, and called to steward the world.
Creation theology leads naturally to Christology and eschatology. The one through whom all things were made is the same one who redeems, and the world’s beginning finds its meaning in its promised renewal. Cosmogony, therefore, is not only about the past but also about the future: God’s eternal kingdom, where the Creator and Redeemer reign forever.
Bible Verses about Creation and the Origin of the Universe
“In the beginning, God created the heavens and the earth.” (Genesis 1:1)
“And God said, ‘Let there be light,’ and there was light.” (Genesis 1:3)
“Then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life.” (Genesis 2:7)
“By the word of the LORD the heavens were made, and by the breath of his mouth all their host.” (Psalm 33:6)
“The heavens declare the glory of God, and the sky above proclaims his handiwork.” (Psalm 19:1)
“It is I who made the earth and created man on it; it was my hands that stretched out the heavens.” (Isaiah 45:12)
“All things were made through him, and without him was not anything made that was made.” (John 1:3)
“For by him all things were created, in heaven and on earth.” (Colossians 1:16)
“For the creation waits with eager longing for the revealing of the sons of God.” (Romans 8:19)
“Then I saw a new heaven and a new earth.” (Revelation 21:1)
