The theory of the creatio ex nihilo does not involve the belief that the Universe will at a future time be destroyed; the Bible distinctly teaches the creation, but not the destruction of the world except in passages which are undoubtedly conceived in a metaphorical sense. On the contrary, respecting certain parts of the Universe it is clearly stated “He established them for ever.” (Ps. cxlviii. 5.) The destruction of the Universe would be, as the creation has been, a direct act of the Divine will, and not the result of those immutable laws which govern the Universe. The Divine will would in that case set aside those laws, both in the initial and the final stages of the Universe. Within this interval, however, the laws remain undisturbed (ch. xxvii.). Apparent exceptions, the miracles, originate in these laws, although man is unable to perceive the causal relation. The Biblical account of the creation concludes with the statement that God rested on the seventh day, that is to say, He declared that the work was complete; no new act of creation was to take place, and no new law was to be introduced. It is true that the second and the third chapters of Genesis appear to describe a new creation, that of Eve, and a new law, viz., that of man’s mortality, but these chapters are explained as containing an allegorical representation of man’s psychical and intellectual faculties, or a supplemental detail of the contents of the first chapter. Maimonides seems to prefer the allegorical explanation which, as it seems, he had in view without expressly stating it, in his treatment of Adam’s sin and punishment. (Part I. ch. ii.) It is certainly inconsistent on the one hand to admit that at the pleasure of the Almighty the laws of nature may become inoperative, and that the whole Universe may become annihilated, and on the other hand to deny, that during the existence of the Universe, any of the natural laws ever have been or ever will be suspended. It seems that Maimonides could not conceive the idea that the work of the All-wise should be, as the Mutakallemim taught—without plan and system, or that the laws once laid down should not be sufficient for all emergencies.