https://youtu.be/EU5sj4kk4u8
In our verse by verse study of Roman we are almost done with Rom 7:3; Last time we stopped with the negative adverb "mh" (not) that rejects the idea that she could be classified as an adulteress. Then the present active infinitive of "eimi" (she is), the customary present plus the negative "mh" (not) describes what does not occur.
This tells us that classification as adulteress is not possible so Paul has taken the wandering minds of his congregation and brought them right back to the subject at hand. The active voice: the wife does produce the action of being an adulteress.
The infinitive is conceived result that follows the logic of the case. It is assumed as the logical consequence from the previous illustration in verse 2. She is not an adulteress, the accusative singular of "moichalis."
The actual situation in the analogy is now presented. The believer is married to Jesus Christ through current positional truth and is not an adulteress because of their relationship with Jesus Christ.
"though she be married to another (man)" the aorist active participle of the verb ginomai" (be or become). The culminative aorist views the event in its entirety but regards it from the viewpoint of the existing results of current positional truth that corresponds to marriage to the second husband that immediately followed the divorce represented by retroactive positional truth.
The active voice: the wife of the first husband who represents the old sin nature that is now dead produces the action of the verb of being married to a second husband, the Lord Jesus Christ. This is a concessive participle so it is translated "though she has become."
The word "joined" in the NASB to clarify the analogy, to "heteros anar" (another man), the Lord Jesus Christ.
Expanded Translation Rom 7:3;"So then if, while her husband is living, she has become intimate with another man, she shall be categorized as an adulteress: but if her husband has died (or divorced) she is free from that law; so that she is not an adulteress, though she has become (joined or married) to another man."
As far as the analogy is concerned the first husband, that corresponds to the old sin nature does not actually die. Death in this case is divorce.
This is the presentation of an illustrative analogy, that recognizes the fact that arrogant subjectivity causes people's thinking to wander from the subject at hand, and their subjective thinking does not work out in the analogy that is being made in the verse. This pattern must be understood to interpret the verse properly.
It is the believer who corresponds to the wife who dies/divorces the first husband at salvation. The wife or the believer dies or divorces through the principle of retroactive positional truth.
While the wife dies to the first husband by divorcing him at salvation the husband, (the old sin nature), does not die to the wife in the sense that he wants her back, and therefore remains very active in trying to seduce her back into the first relationship.
Remember that good and evil is the function of the old sin nature as the ruler of human life at physical birth.
The believer's union with Christ in His spiritual death corresponds to the wife who has positionally rejected good and evil, positionally been separated from good and evil, positionally been divorced from good and evil, and is now married to the Lord Jesus Christ in current positional truth.
Rom 7:4; explains how the analogy does work. "Wherefore, my brethren, you also are become dead to the law through the body of Christ."
The conjunction "hoste (therefore or so that) is used to introduce an independent clause-"therefore," followed by the indicative. Plus the vocative plural from "aldelphoi" (brothers) "ego" (of me) or "my brothers" referring to all believers. It is a reminder that all of us as believers are in the same family, born into it by believing in the Lord Jesus Christ.
We were born again, but we were born again at different times so not all of us have had the same opportunities to grow spiritually or grow at the same rate nor have we used the same opportunities to learn Bible doctrine.
We are all different but we are all members of the same spiritual family as brothers. With the adjunctive use of the conjunction "kai" (and) with the plural subject, "hymeis" (you).
So we have therefore, my brethren, you also." plus the aorist passive indicative of "thanatos" (died or made to die) in the passive voice it means "made to die."
You were made to positionally die or to be divorced from the first husband, the old sin nature. The constantive aorist gathers the action of the verb into one entirety or bucket and views the baptism of the Spirit and resultant retroactive positional truth in its entirety.
The passive voice: the believer receives the action of the verb through retroactive positional truth at the moment of salvation. The indicative mood is declarative representing the verbal concept as objective reality.
Next, instead of having the first husband mentioned, we have a reference to the Mosaic Law as the marriage counselor. This is because when you go back to the marriage counselor of the first marriage the Mosaic Law was perfect, it did a perfect job of explaining the problem and the solution.
The dative of reference singular from the noun "nomos" (law) used for the Mosaic Law as the marriage counselor. The definite article "ho" (the) makes it monadic so it is a reference to the Mosaic Law as the marriage counselor of Rom 6:14,15.
Rom 7:4; Next is "dia" (through) plus the ablative of means from "soma" (body) plus the generic use of the definite article "ho" (the), and the possessive genitive from Christos" (Christ) "the body of the Christ."
This is a reference to Christ on the cross. The ablative of means is used because of origin involved. Married to Christ through current positional truth means and demands greater things.
Therefore since the second marriage is so infinitely superior to the first it demands a higher and a greater marriage counselor, God the Holy Spirit.
"that you should be married to another" - the preposition "eis" (so that) plus the infinitive that introduces a result clause, and with it is an infinitive that comes from the Classical Greek.
We must understand that there is a distinction between the Koine Greek of the New Testament and the Koine Greek that is used in extra-biblical manuscripts of the time. Much of the New Testament Koine Greek is really Attic Greek that is pure Classical Greek. The infinitive that is used here is a Classical Greek idiom.
We have an actual result here. Plus the accusative plural of general reference from the personal pronoun "hymos" (you) that is used as the subject. The pronoun refers to all believers. Then the aorist active infinitive from the verb "ginomai" (to become).
The aorist tense is a constantive aorist for an instantaneous action at salvation. The instantaneous action occurs the moment we believe in Jesus Christ and God the Holy Spirit enters us into union with Christ that retroactively corresponds to the divorce from the first husband, the old sin nature and simultaneously positionally enters us into union with Christ who is seated at the right hand of the Father.
This is the second marriage where the Lord Jesus Christ becomes the groom and the Church becomes first of all the body of Christ, and then for an official marriage prior to the Second Advent so later on we have the bride of Christ.
The active voice: the believer produces the action of the verb at salvation through current positional truth. The infinitive is an infinitive of actual result. What this is saying in effect is that when you believe in the Lord Jesus Christ it is also equivalent to a marriage ceremony where the bride says, "I do." Translation: "with the result that you might become."
Then the dative of indirect object from the adjective "heteros" (another kind or a different kind) referring to the Lord Jesus Christ who is totally different from the old sin nature.
Identification with Christ in His resurrection, ascension and session is current positional truth that in the analogy that corresponds to the wife as the believer's second marriage to the Lord Jesus Christ.
Often the dative of indirect object indicates the one in whose interest the baptism of the Spirit occurs, and it is to our advantage to have a relationship that no believer has ever previously has ever had.
We are royal family of God as a result. So through the baptism of the Holy Spirit the Lord Jesus Christ has a royal family for His battlefield royalty in the angelic conflict.
"to him who is raised from deaths" this emphasizes current positional truth that starts with the resurrection of the Lord Jesus Christ. The aorist active participle from the verb "egeiro" (raised) refers to the literal, bodily resurrection of Jesus Christ.
The definite article "ho" (the) is used as a relative pronoun. The culminative aorist tense views the resurrection of Jesus Christ in its entirety from the perspective of the existing results of ascension, session, glorification, and battlefield royalty.
The passive voice: Jesus Christ received the action of the verb through two agencies. The resurrection of Christ was accomplished by God the Father Col 2:12; 1 Pet 1:21.
God the Holy Spirit was also involved Acts 2:24; Rom 1:4; Rom 8:11; 1Pet 3:18. God the Father and God the Holy Spirit are both mentioned as agents of Jesus' resurrection that is used in this analogy of Jesus Christ being the second husband with God the Holy Spirit as the marriage counselor.
Rom 7:4; The circumstantial participle means " to him who has been raised." Next is "ek" (from) plus the ablative plural from the adjective "nekros" (deaths) so we have "from deaths."
This time there is no definite article with the noun so the preposition phrase is anartharous. Anartharous construction emphasizes the quality aspects of the noun "nekros" (deaths" or "from deaths) referring to Jesus' resurrection from deaths in the plural so the correct translation: "to him who has been raised from deaths" referring to both spiritual and physical death) because Jesus Christ died twice on the cross.