I will respectfully disagree here. The "enmity" was the natural opposition, even hatred, toward the law of God. But when a man has a renewed heart, this enmity is abolished.

Mrs. White addresses these concepts.



As respects the "Jew" and "Gentile" (assuming converted versus unconverted ones here), God has said He would put enmity between them.



The "seed" of each class deals with the followers--those who are of the same "feather" and "flock together." God will separate His people from the ungodly.

But here is perhaps the best and clearest statement regarding the meaning of the "enmity" in her writings.



It is this enmity against God's law that Jesus came to destroy. By His death, He uplifts and glorifies the law, putting it in a new light--for it was the law that demanded the death of the sinner, but God, fulfilling the law in our place, opened the path to life.

But Paul specifically says that the enmity was "even the law of commandments contained in ordinances". That is very specific. Paul is referring to a law. There can be no doubt about it.

I agree that the law was not the ceremonial law. But what law was it? I have an answer that fits, but just want to see if you come to the same conclusion.

I will respectfully disagree here. The "enmity" was the natural opposition, even hatred, toward the law of God. But when a man has a renewed heart, this enmity is abolished.

As respects the "Jew" and "Gentile" (assuming converted versus unconverted ones here), God has said He would put enmity between them.

It is this enmity against God's law that Jesus came to destroy. By His death, He uplifts and glorifies the law, putting it in a new light--for it was the law that demanded the death of the sinner, but God, fulfilling the law in our place, opened the path to life.

Let's see if the context gives the answer:

2:11 Wherefore remember, that you [Gentiles] in the past, born as Gentiles, who are called Uncircumcision by those who are called the Circumcision in the flesh made by hands;
2:12 That at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

Before Christ came, salvation was in the keeping of the Israelites who had entered into a covenant with God, the Gentiles were outsiders in a very sad spiritual condition.

The text notes circumcision as a distinguishing (but only of the flesh) mark as to who belongs to the commonwealth of Israel and who is an outsider.


2:13 But now in Christ Jesus you who were once far off are brought near by the blood of Christ.
2:14 For he is our peace, who has made both one, and has broken down the middle wall of partition [between us];

The blood of Christ, His sacrifice, puts them all on the same level. They are made "one" --
"For ye are all the children of God by faith in Christ Jesus. . . . There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Galatians 3:26-28."

He broke down the middle wall of partition between them.
The "middle wall" must be part of the "law in the ordinances" that separated them.


What walls or hedges had the Jews established around themselves to protect themselves from the heathen?
One such precept did not allow Jews to enter the home of a Gentile (see Acts 10:28}

We know the whole temple ceremonies offered only very restrictive admittance to Gentiles.
Yet, the ceremonial laws set forth forgiveness and cleansing all in the context of the temple rituals. Without these there was no admittance into the commonwealth of Israel.

The actual ritual mentioned in these verses is the rite of circumcision -- in the Jewish laws, every male must be circumcised in order to be part of the commonwealth of Israel.


2:15 Having abolished in his flesh the enmity, even the law of commandments in ordinances; for to make in himself of the two, one new man, so making peace;

So Christ abolished commands contained in ordinances that separated the Jews from the Gentiles.
The context seems to point to

1. Circumcision
Romans 3;30 God, which shall justify the circumcision by faith, and uncircumcision through faith.

However, I believe it also includes
2. The temple ceremonies for forgiveness and cleansing through sacrifices etc. from which Gentiles had been largely denied, but now the way to heavenly sanctuary by the blood of Christ was wide open for them as well as for the Jews. There was no difference.

Heb7:12 For the priesthood being changed, there is made of necessity a change also of the law
7:24 But this [man, Jesus], because he continues ever, has an unchangeable priesthood.
7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make intercession for them.





2:16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
2:17 And came and preached peace to you which were afar off, and to them that were nigh.
2:18 For through him we both have access by one Spirit unto the Father.

Galatians 2:15-21
15 We who are Jews by nature, and not sinners of the Gentiles, 16 knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.

17 “But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!
18 For if I build again those things which I destroyed, I make myself a transgressor.
19 For I through the law died to the law that I might live to God.
20 I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.
21 I do not set aside the grace of God; for if righteousness comes through the law, then Christ died 1in vain.”

Did you read my answer?

Here

Or just the comment I made concerning Tom's post.

So what are your thoughts on the issue?

TEACHINGS OF RABBIS PLACED ABOVE GOD’S WORD
15. They were putting themselves in the place of God to the people; their sayings were placed
upon equality with God’s teachings. Hence we read that the written law was like water; but the oral law,
Mishna, was like wine: the Gemara, like spiced wine. Some went as far as to say that the words of the
scribes are lovely above the words of the law (meaning the written law), for the words of the written law
are weighty and light; but the words of the scribes are all weighty. One, Rabbi Judah, son of Tamai, said:
“A child at five years should study the Bible, at ten the Mishna, at fifteen the Gernara.”
From this last statement it can be seen that three times as much value is placed upon the words of
men as upon the words of God. The person as he comes to years of maturity should regard the words of the
Scripture only one-third as much as he does the words of the rabbis. Yes, they go so far as to say:
“Yea, though they should tell thee that thy right hand is the left, and the left hand that it is the
right, it must be believed.”
It is not surprising, then, that the Savior condemned those teachers for making void the word of
God by their tradition. By their multiplicity of maxims they enslaved the man; they put the word of God
aside, in order that their words might be highly esteemed.

PHARISAICAL LAWS OF SEPARATION
14. Before we consider some of these laws concerning the question of separation, we might with profit notice a certain scripture which will perhaps enable us better to understand its significance as we consider these rabbinical laws. This passage is found in Acts 10: “And he [Peter] said unto them, You know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation; hut God hath shown me that I should not call any man common or unclean.” [22]

15. Possibly some may have thought that the unlawfulness here referred to originated with God, and at some time was commanded to the Jews; and, therefore, Peter had this in mind when he said, “You know how that it is an unlawful thing.” Such an idea is erroneous. God had nothing whatever to do with any such law; He never had commanded it in any such term or spirit. The Pharisees taught that not under any circumstance was a Jew allowed to have any dealing with a Gentile.

SYNOPSIS OF LAWS

If a Jew were compelled to transact any business with a Gentile, he was obliged to cleanse himself both before and after the meeting.

If a Gentile were invited into the home of a Jew, the Gentile must not be left alone in the house during any portion of the time of his visit. If he were, then all the food in the house became unclean; and everything connected with the rooms through which the Gentile passed was defiled.

If a Jew were obliged to purchase any article of clothing, furniture, or any other utensil for domestic purposes from a Gentile, after he brought it to his house, he first had to wash his hands, because of his defilement in touching the object. Then the article itself would have to be cleansed, scoured, and thoroughly renovated.

If any Gentile lived in the same community with a Jew, and peradventure the Gentile was to have some festal celebration, for at least three days before this festal occasion, the Jew should have no transaction with the Gentile. If the Jew should have any intercourse with him during this time, he would be considered as assisting the Gentile in preparing his festivities.

If Gentiles were celebrating any heathen festivity, the Jew, if it were possible, should not pass through the city at this time, for fear that some bit of uncleanness might adhere to him.

It was forbidden to the Jew under most any circumstance, to do anything for a non-Jew. A Jewess was forbidden to assist a Gentile woman when giving birth to a child; she was not permitted to feed a child of another nationality, because then it would not only be defiling the Jewess, but would at the same time, by lengthening the life of the infant, encourage idolatry.

If a Gentile met with a disaster, such as having his house destroyed by fire, it was permissible for the Jew to assist him only in extreme cases; and these extreme cases had so many limitations and modifications, that the poor Gentile might have his house reduced to ashes and everything in it destroyed before he could receive any assistance.

A Jew must not have any part in the erection of any dwelling for a Gentile; this would be a defilement, and would cause him to become unclean. In the construction of no buildings was he permitted to have part.

A Jew must not sell, lease, or permit the use of any lands, houses, or real estate to a Gentile; for, after the Gentile had touched it, especially if he had used the house or land, all was unclean and defiled.

If a Gentile brought anything to a Jew as a gift, or for any other purpose, the Jew must not permit him to bring it into the house. Should the non-Jew succeed in bringing it into the house, the goods must be destroyed, and the house cleansed.

16. And so the list of laws might be continued indefinitely. The reader can better appreciate the thought when he is informed there is a tractate, entitled, “Abodah-Zorah,” or “Idolatry,” which treats of the relation between the Jew and the Gentile, containing five chapters, and no less than fifty sections. These are exclusively devoted to this one subject, and do not include scores of other laws scattered throughout the rabbinical writings. Can we not, then, appreciate the meaning of that text which Peter used when he came to Cornelius, in saying that it was unlawful for a man that is a Jew to come unto, or to keep company with, one who is not a Jew? But thank the blessed Lord, God revealed to him that there was no man common or unclean.

In the days of Christ the established teachers instructed men in the traditions of the fathers, in childish fables, mingled with the opinions of those who they thought were high authorities. Yet neither high nor low could discern any ray of light in their teaching. What wonder was it that crowds followed in the footsteps of the Lord, and gave him homage as they listened to his words! He revealed truths that had been buried under the rubbish of error, and he freed them from the exactions and traditions of men, and bade them stand fast forever. He rescued truth from its obscurity, and set it in its proper framework, to shine in its original luster. He addressed men in his own name; for authority was vested in himself, and why should men, professing to be his followers, not speak with authority concerning subjects on which he has given light? Why take inferior sources of instruction when Christ is the great Teacher who knows all things? Why present inferior authors to the attention of students, when he whose words are spirit and life invites, “Come, ... and learn of me”? [Matthew 11:28, 29.] {CE 81.1}

Genesis 22: 21 ¶Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

Genesis 12: 48 And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

Leviticus 24:22 Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God.

Numbers 15:16 One law and one manner shall be for you, and for the stranger that sojourneth with you.

Isaiah 56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

LESSON FOUR
Justification by Faith Alone




(From the lesson)
"This passage contains some of the most compressed wording in the New Testament, and it is extremely significant, because it introduces us for the first time to several words and phrases that are foundational both to understanding the gospel and to the rest of Paul’s letter to the Galatians. These key words include justification, righteousness, works of law, belief, and not only faith but even the faith of Jesus.

What does Paul mean by these terms, and what do they teach us about the plan of salvation?"