That does not fit the model that I am seeing in the scriptures at all. There is no chaos in God's creation, and with the creation of humans everything was seen to be "very good" in his estimations.
The proper way to look at it seems to depend on whether Genesis 1:1 is a completed statement that God created the heaven and the earth perfect, and complete, such that something happens between that creation, and verse 2 of Genesis, which brings chaos and imperfection (תהו and בהו:
formless and
void) into the picture?
Throughout the great Hebrew exegesis of the text, the sages point out that those two words (
formless and
void) are used exclusively in the scripture to speak of evil, sin, imperfection.
Ergo, either God created the world imperfect and broken from the start (so that it could be repaired, or perfected), or else something not discussed in the text, a mystery perhaps (Rom. 16:25), occurs between verse one and two of Genesis.
In human practice, when an earthly monarch builds a palace on a site of sewers, dunghills, and garbage, if one says, "This palace is built on a site of sewers, dunghills, and garbage," does he not discredit it? Thus whoever comes to say that this world was created out of tohu and bohu and darkness, does he not indeed impair [God's glory].
Midrash Rabbah, Bere****h, I, 5.
Anyone who studies Jewish texts daily becomes aware that they're all interlinked and interlaced. A statement in
Midrash Rabbah is related to a statement in the Talmud. A statement in the
Zohar is related to a statement in
Midrash Rabbah. They're all dealing with the same problems, the same ideas; they're all struggling to unify the concepts in order to bring light from the
tohu and
bohu, the darkness, of the written text.
The Hirsch Chumash claims
tohu and
bohu represent an expression of "pain," an "
undesirable situation . . . full of contradiction and struggle." ----God does not originally create something a sewer, or a garbage dump, undesirable and full of pain and struggle. These represent the state of the creation after the Fall.
Genesis 1:2 begins with a disjunctive clause, "but," mistranslated in the KJV "and." The disjunctive clause is followed by a Hebrew verb, הָיְתָ֥, ("became") in the qal perfect: "But the earth became . . . " (see Bruce Waltke and M. O'Connor,
An Introduction to Biblical Hebrew Syntax, p. 650-651). Which is to say the Lord God (YHVH-Elohim) did not create the earth a "nest of refuse," or a "desert wasteland" (תֹ֙הוּ֙ וָבֹ֔הוּ), or anything of the sort.
It was created perfect. Like Adam was created perfect, already circumcised (no phallus needing to be symbolical bled out of the picture,
brit milah). ------It "became" הָיְתָ֥ a desert wasteland when a particular angel separated the name Elohim from the Name YHVH, and therein became the instigator of the Fall from grace and perfection.
Which is to say that the god of this world, Satan, took not the whole Name of God, Yahweh-Elohim ("Lord God") but only the name Elohim.
In the first chapter where the restoration takes place, after the Fall (into chaos), the name used is Elohim, while in Genesis 2, which is actually the origin of chapter one, the original creation, the full Name of God Yahweh-Elohim is present.
Come, behold the works of the Elohim, What desolations he hath made in the earth.
Psalm 46:8.
To the person who would exclaim that surely the first creation isn't in the second chapter, and the second creation (in truth a restoration) in the first chapter, we could point out that the first letter in Genesis, the beit ב, is the second letter in the Hebrew alphabet, and that the first letter in the Hebrew alphabet, the alef א, is hidden (made secret, Rom. 16:25) in the middle of the first word in Genesis, which started with the second letter in the alphabet, the beit, rather than the first letter, the alef; and perhaps it does so precisely to inform the careful exegete to be careful about assuming too much about the symmetry or asymmetry of the narrative (say for instance, which is first, origin, and which is second?) since we're reading a revelation delivered through what the pen-is, and represents, in a written revelation (merely the outer revelation, which is secondary, particularly if it comes through what the pen-is in both revelation and procreation).
John