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In his sermons on Exodus 20–34 (November 1525–February 1527), Luther explained that the Mosaic law was in no way binding upon Christians, but it was still valuable for them to learn from. In these sermons, Luther preaches that the examples of good laws, the promises of Christ and examples of virtue provided in these legal passages were of enduring value. Luther also emphasized that submission to the Word of God was the standard for belief and practice in Moses’ day and it continued to be in his own, despite the claims made by the enemies of God and his church.
Luther’s lectures on Isaiah 9 and 53 (Advent and Christmastide 1543–44 and Lent 1544) show the central role of the prophetic book in the Wittenberg Reformation. In his Isaiah 9 lectures he sought to evoke both wonder and joy at the incarnation of the Son of God, while in Isaiah 53 he stressed that his hearers should be astonished and comforted by Christ’s willing sacrifice to take away sins. These lectures served both as a sermon series on salvation by the grace of God, and as admonitions to future theologians to both teach and guard the Gospel against all its enemies.
The second 1541 Wittenberg high German Bible edition contained an expanded preface by Luther on Daniel 12. Luther’s lengthy addition to his introduction to Daniel is striking for its homiletical style, its sharp attack on the papacy and papal church, and his understanding of the eschatological character of this chapter. He was convinced that he was living in the last days, but he flatly refused to indulge in identifying the signs of the times as some of his associates and followers did. He took seriously the New Testament passages which stated that no one except God the Father knew precisely when Christ would return (Mark 13:32; Acts 1:7). The signs pointing toward the coming of Christ, he wrote, cannot be thoroughly understood until they come to pass. When Daniel asked specifically when the end would come, he was told that this knowledge would be sealed until the last time (Dan. 12:97) and that his prophecy, unclear as it was, would serve the church as written. Luther professed to be satisfied with what he knew about the dear Last Day.
In 1545 Veit Dietrich edited a Hosea commentary based on Luther’s 1524 lectures. Luther claimed it as his own work and provided a new Addition to be printed along with the commentary. Here Luther’s intention was to show that Paul’s understanding and citation of Hosea 13:14 in 1 Cor. 15:55 was correct. He also discussed the first part of Paul’s citation in 1 Cor. 15:54, which comes from Isa. 25:8, showing that Paul correctly cited it too.
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