Paul makes Israel simultaneously God’s beloved and God’s enemy depending on perspective

Evidence

For my purpose here, what is more important is to consider that the relation between these different modes is described as one of open hostilities, for “the mind that is set on the flesh is hostile to God,” echthra eis theon, inimicitia est in Deum. It does not submit to God’s law-indeed, it cannot (8:7). Those who remain with the flesh therefore remain, and must remain hostile to God. And although Paul himself wishes that he could stay with them-” could wish that I myself were accursed and cut off from Christ for the sake of my own brothers, my kindred according to the flesh” (9:3)-he cannot. In complicated ways, he is and he is not their brother, much in the same way that they belong and do not belong to God. There is thus a perspective according to which they are still God’s and God’s beloved-Israel and not Israel-and another perspective according to which they are God’s enemies: ”As regards the gospel, they are enemies,” echthroi, “of God for your sake; but as regards election they are beloved, for the sake of their ancestors; for the gifts and the calling of God are irrevocable” (11:28-29). — Gil Anidjar, The Jew, the Arab, 100

Categorization

• SEED: The double-perspective structure — irreconcilable statuses held together — could seed an essay on how enemies are bound to their beloved counterparts.
• XREF: Connects to the book’s central thesis on the theological enemy; also echoes the ‘both/and’ structure seen in identity-as-relation elsewhere in this and other theoretical texts.