Luther on Justification

[GHansen]

EGW stated that Luther clearly taught the doctrine of justification by faith (GC p216). Here is an example of his teaching ion that topic:

Luther on Genesis 15:6: 

Abraham’s faith was extraordinary, since he left his country when commanded to do so and became an exile; but we are not all commanded to do the same thing. Therefore in that connection Moses does not add: “Abraham believed God, and this was reckoned to him as righteousness.” But in the passage before us he makes this addition when he is speaking about the heavenly Seed. He does so in order to comfort the church of all times. He is saying that those who, with Abraham, believe this promise are truly righteous.
Here, in the most appropriate place, the Holy Spirit wanted to set forth expressly and clearly the statement that righteousness is nothing else than believing God when He makes a promise.   At this point there arises an important debate concerning the Law and faith: whether the Law justifies, whether faith does away with the Law, etc.
   

In this connection Paul learnedly stresses the matter of time: that in this chapter Moses is speaking about righteousness and a righteous or justified Abraham prior to the Law, prior to the works of the Law, yes, prior to the people of the Law and before Moses, the lawgiver, was born. Accordingly, he says that righteousness is not only not from the Law but is prior to the Law, and that neither the Law nor the works of the Law contribute anything toward it.
Then what? Is the Law useless for righteousness? Yes, certainly. But does faith alone, without works, justify? Yes, certainly. Otherwise you must repudiate Moses, who declares that Abraham is righteous prior to the Law and prior to the works of the Law, not because he sacrificed his son, who had not yet been born, and not because he did this or that work, but because he believed God who gave a promise.
   

In this passage no mention is made of any preparation for grace, of any faith formed through works, or of any preceding disposition.17 This, however, is mentioned: that at that time Abraham was in the midst of sins, doubts, and fears, and was exceedingly troubled in spirit.      How, then, did he obtain righteousness? In this way: God speaks, and Abraham believes what God is saying. Moreover, the Holy Spirit comes as a trustworthy witness and declares that this very believing or this very faith is righteousness or is imputed by God Himself as righteousness and is regarded by Him as such.

Luther, M. (1999). Luther’s works, vol. 3: Lectures on Genesis: Chapters 15-20. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 3, pp. 20–21). Saint Louis: Concordia Publishing House.

[GHansen]

Luther continues his comments on Genesis 15:6:

As for the verb חָשַׁב, I do not object very much whether you take it to mean either “to impute” or as “to think”; for the result remains the same. When the Divine Majesty thinks about me that I am righteous, that my sins have been forgiven, that I am free from eternal death, and when I gratefully grasp this thought of God about me in faith, then I am truly righteous, not through my works but through faith, with which I grasp the divine thought.
For God’s thought is infallible truth. Therefore when I grasp it with a firm thought—not with an uncertain and wavering opinion—I am righteous.

For faith is the firm and sure thought or trust that through Christ God is propitious and that through Christ His thoughts concerning us are thoughts of peace, not of affliction or wrath.
God’s thought or promise, and faith, by which I take hold of God’s promise—these belong together.
Therefore Paul correctly translates the word חָשַׁב with λογίζεσθαι, which also refers to thinking, as does the word “to account”; for if you believe God when He gives a promise, God accounts you righteous.

It is not stated here that God wants to regard the Law, circumcision, or sacrifices as worthy of righteousness. Only His accounting, only that thought of grace concerning us, brings this about.
For righteousness is given to Abraham not because he performs works but because he believes. Nor is it given to faith as a work of ours; it is given because of God’s thought, which faith lays hold of.

Therefore Paul is very adroit in putting such stress on the word “to account” or “to reckon as” (Rom. 4:4–5). “Now to one who works,” he says, “his wages are not reckoned as a gift but as his due. And to one who does not work but trusts Him who justifies the ungodly his faith is reckoned as righteousness”; and a little earlier (Rom. 3:20): “or no human being will be justified in His sight by works of the Law.”

But it is known what the works of the Law are. They are the highest and most beautiful virtues. Do these, then, contribute nothing toward righteousness?  “Nothing,” says Paul; “all our virtues are rejected, and mercy alone avails.”

Luther, M. (1999). Luther’s works, vol. 3: Lectures on Genesis: Chapters 15-20. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 3, pp. 21–22). Saint Louis: Concordia Publishing House.