Quote #2 - “God has formed the soul and body of the Virgin Mary full of the Holy Spirit, so that she is without all sins, for she has conceived and borne the Lord Jesus.” (cited in Wikipedia article on Lutheran Mariology)
The citation given for this quote in the Wikipedia article in which it appears is WA 52:39 (which can be found here)
This quote is often said to come from the year 1544. That is an incorrect dating. It actually comes from the early 1530s. The date of 1544 is probably due to this WA volume being titled "Hauspostille 1544", which is translated as "House Postils 1544", but the volume contains lots of sermons from the 1530s.
Here is the context of the quotation, though:
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Reverend D.M. Martens has translated this paragraph as follows:
"Adam and Eve were not born, but created. God made Adam out of the dust of the earth, and the woman of his rib. How much nearer is Christ to us than Eve to her husband Adam, since He is truly our flesh and blood. Such honor we should highly esteem and well take to heart, that the Son of God became flesh, and that there is no difference at all between His and our flesh, only that His flesh is without sin. For He was so conceived of the Holy Ghost, and God poured out so richly His Holy Spirit into the soul and body of the Virgin Mary that without any sin she conceived and bore our Lord Jesus. Aside from this, in all other respects, He was like other men; He ate, drank, was hungry, thirsty, cold like other men. Such and similar natural infirmities, which have descended upon us by reason of sin, He, who was without sin, bore and had like unto us, as St. Paul says: "He was made in the likeness of men, and found in fashion as a man." (source)
We can see from the context that Luther is talking about Christ's conception, not Mary's.
Quote #3 - "Every man who is not a divine Person, as is Christ, has concupiscence, but the man Christ has none, because he is a divine Person, and in conception the flesh and blood of Mary were entirely purged, so that nothing of sin remained.” (Disputation on the Divinity and Humanity of Christ, 1540)
Many other translations rightly render the phrase "and in his conception", thus simply giving Luther's more common view, i.e. that Mary was purified at the conception of Christ.
Quote #4 - "But in the moment of the Virgin’s conception the Holy Spirit purged and sanctified the sinful mass and wiped out the poison of the devil and death, which is sin. Although death remained in that flesh on our account, the leaven of sin was nevertheless purged out, and it became the purest flesh, purified by the Holy Spirit and united with the divine nature in one Person." (Genesis Commentary, 1542)
The primary source citation for this quote is LW 7:13.
If you read the quote more carefully, it appears that Luther is more likely to have been talking about the flesh of Christ, rather than Mary's here. Notice these words "...it [Mary's flesh or Christ's] became the purest flesh, purified by the Holy Spirit and united with the divine nature in one Person." It is clear here that "it" is talking about Christ's flesh based off of the next comment namely that "it" was "united with the divine nature in one Person". This is clearly talking about the flesh of Christ, rather than the flesh of Mary.
Not only that, but the original context of this quote yet again shows that Luther's later view was different from 1854 dogma:
"In the second place, the Holy Spirit considered the Messiah and the birth of the Son of God; and this is the more important reason. For it was necessary for this lapse to take place in the very line in which the Son of God was to be born. Judah, the very eminent patriarch, a father of Christ, committed this unspeakable act of incest in order that Christ might be born from a flesh outstandingly sinful and contaminated by a most disgraceful sin. For he begets twins by an incestuous harlot, his own daughter-in-law, and from this source the line of the Savior is later derived. Here Christ must become a sinner in His flesh, as disgraceful as He ever can become. The flesh of Christ comes forth from an incestuous union; likewise, the flesh of the Virgin, His mother, and of all the descendants of Judah, in such a way that the ineffable plan of God’s mercy may be pointed out, because He assumed the flesh or the human nature from flesh that was contaminated and horribly polluted.
"The scholastic doctors argue about whether Christ was born from sinful or clean flesh, or whether from the foundation of the world God preserved a pure bit of flesh from which Christ was to be born. I reply, therefore, that Christ was truly born from true and natural flesh and human blood which was corrupted by original sin in Adam, but in such a way that it could be healed. Thus we, who are encompassed by sinful flesh, believe and hope that on the day of our redemption the flesh will be purged of and separated from all infirmities, from death, and from disgrace; for sin and death are separable evils. Accordingly, when it came to the Virgin and that drop of virginal blood, what the angel said was fulfilled: “The Holy Spirit will come upon you and overshadow you” (Luke 1:35). To be sure, the Messiah was not born by the power of flesh and blood, as is stated in John ( cf. 1:13): “Not of blood nor of the will of a man, etc.” Nevertheless, He wanted to be born from the mass of the flesh and from that corrupted blood. But in the moment of the Virgin’s conception the Holy Spirit purged and sanctified the sinful mass and wiped out the poison of the devil and death, which is sin. Although death remained in that flesh on our account, the leaven of sin was nevertheless purged out, and it became the purest flesh, purified by the Holy Spirit and united with the divine nature in one Person. Therefore it is truly human nature no different from what it is in us. And Christ is the Son of Adam and of his seed and flesh, but, as has been stated, with the Holy Spirit overshadowing it, active in it, and purging it, in order that it might be fit for this most innocent conception and the pure and holy birth by which we were to be purged and freed from sin." (LW 7:12)
The name of the wife was Tamar... it is necessary to mention her, and this chapter is written for her sake alone; for she is a mother of the Savior, God’s Son, for whose sake all Holy Scripture has been given, in order that He might become known and be celebrated. From this Tamar, then, the Messiah was descended, even though through an incestuous defilement. Him we must seek and acknowledge in this book...Christ alone is a son of the flesh without the sin of the flesh. Concerning all the rest the statement “who were born not of blood nor of the will of the flesh” (cf. John 1:13) remains immovable." (LW 7:17)
"But Judah begs that he may be permitted to go in to Tamar, that is, to have intercourse with her—for thus Holy Scripture is accustomed to speak—and nothing is added as to where they perpetrated the incest, since Moses said that she sat in an open place and in sight of passersby. I do not think that they cohabited in public like the Cynics; but I suppose that perhaps they withdrew into a small house, a cave, or a nearby wood. And there she was made pregnant by the most shameful act of incest, and the flesh from which Christ was to be born was poured from the loins of Judah and was propagated, carried about, and contaminated with sin right up to the conception of Christ. That is how our Lord God treats our Savior. God allows Him to be conceived in most disgraceful incest, in order that He may assume the truest flesh, just as our flesh is poured forth, conceived, and nourished in sins. But later, when the time for assuming the flesh in the womb of the Virgin came, it was purified and sanctified by the power of the Holy Spirit, according to Luke 1:35: “The Holy Spirit will come upon you and will overshadow you.” Nevertheless, it was truly flesh polluted from Judah and Tamar.
Therefore all these things have been described for Christ’s sake, in order that it might be certain that He really had to be born from sinful flesh, but without sin. Accordingly, David says this of himself in Ps. 51:5: “Behold, I was brought forth in iniquity.” This is said correctly also of the flesh of Christ as it was in the womb of Tamar, before it was assumed and purged. But this flesh He assumed later, after it had been purged, in order that He might be able to bear the punishment for sin in His own body. (LW 7:31)
"Here, therefore, the Blessed Seed is described. It is descended from the accursed, lost, and condemned seed and flesh. Nevertheless, It Itself is without sin and corruption. According to nature, Christ has the same flesh that we have; but in His conception the Holy Spirit came and overshadowed and purified the mass which He received from the Virgin that He might be united with the divine nature. In Christ, therefore, there is the holiest, purest, and cleanest flesh; but in us and in all human beings it is altogether corrupt, except insofar as it is restored in Christ." (LW 7:36)
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