Here are some miscellaneous comments from Luther on the subjects of Contrition, Suffering, and Repentance. They have not been arranged in any order. I have included only a precious few of them. I trust these will fuel a desire to look more deeply into these matters.

First, here are some short quotes from Luther’s "Treatise on Good Works." (Volume 44) As I reviewed this section this morning, I was impelled to gather what I am now sending. These short quotes, in my mind, serve as an introduction to the above mentioned topics.

*We have to learn to recognize good works from the commandments of God, and not from the appearance, size, or number of the works themselves, nor from the opinion of men or of human law or custom, as we see has happened and still happens because of our blindness and disregard of the divine commandments. (P. 23)

*The first, highest, and most precious of all good works is faith in Christ. John 6:28-29: "This is the good work of God, that you believe in him whom he has sent." We ought to pause          a          long          time          and          think          it          over          properly. For in this work all good works exist, and from faith these works receive a borrowed goodness. (P. 23)

Many have set faith not above but beside other virtues. (P. 25)

Faith has no need of a teacher of good works. (P. 26)

The great thing in life is to have a sure confidence in God when, at least as far as we can see or understand, he shows himself in wrath, and to expect better at his hands than we now know. Lamentations 3:32-33: "He casts men aside, but that is not the intention of his heart." (P. 28)

To believe at such times that God is gracious and well-disposed toward us is the greatest work that may ever happen to and in a man, but of this the work-righteous and the doers of good works know nothing at all. (P. 29)

The works of the first commandment are faith, hope, and love. Faith and confidence brings along with it hope and love. In fact, when we see it properly, love comes first, or at any rate it comes at the same time as faith. For I could not have faith in God if I did not think he wanted to be favorable and kind to me. This in turn makes me feel kindly disposed toward him, and I am moved to trust him with all my heart and to look to him for all good things. (P. 30)

If we presume to please Him first and foremost by good works, then it is all pure deception. To all appearances God is honored, but in reality the self has been set up as an idol. (P. 31)

Now since the being and nature of man cannot exist for an instant unless it is doing or not doing something, putting up with or running away from something (for as we know, life never stands still), well then, let him who wants to be holy and full of good works begin to exercise himself at all times in this faith in all his life and works. Let him earn to do and to leave undone all things in such continual faith. Then he will find how much work he has to do, and how completely all things are included in faith, and how he may never grow idle because his very idling must be the exercise and work of faith. In short, nothing can be in or about us and nothing can happen to us but what must be good and serviceable to us, as long as we believe that all things please God. (P. 34)

But you say, how can I be absolutely sure that all my works are pleasing to God, when at times I fall, talk, eat, drink, and sleep too much, or otherwise transgress in ways I cannot avoid? Answer: question shows that you still regard faith as a work among other works and do not set it above all works. It is the highest work because it blots out these everyday sins and still stands fast by never doubting that God is so favorable disposed toward you that he overlooks such everyday failures and offenses. (P. 37)

Faith does not originate in works; neither do works create faith, but faith must spring up and flow from the blood and wounds and death of Christ. (P. 38)

Next to faith the second work is the work of the second commandment, that we shall honor God’s name and not take it in vain. This, like all other works, cannot be done without faith. However, if it is done without faith, it is simply sham and show. After faith we can do no greater work than to praise, preach, sing, and in every way laud and magnify God’s glory, honor, and name. (P. 39)

A man can find God by no other work than faith and trust; a man can lose God by no work other than unbelief and doubt. (P. 40)

Tell me, what moment can pass in which we do not unceasingly receive God’s blessings, or, on the other hand, suffer adversity? But what else are God’s blessings and adversities than a constant urging and stirring up to praise, honor, and bless God, and to call upon him and his name? Now if you had nothing else to do at all would you not have enough to do with this commandment alone, simply to bless, sing, praise, and honor God’s name without ceasing?… What work is there in Heaven except that of this second commandment? (P. 40)

Self-satisfaction is the very last vice to be overcome. St. Augustine says all other vices are practiced in doing evil works; it is only honor and self-satisfaction that are practiced in good works and by means of them. (P. 43)

No one can benefit from attending communion unless his heart is deeply troubled and he longs for divine mercy and desires to be rid of his sins; or unless, if he has evil intentions, he is changed during communion and comes to have a desire for this testament. (P. 56)

The sermon ought to be nothing else than the proclamation of this testament… This preaching should induce sinners to grieve over their sins and should kindle within them a longing for the treasure. (P. 57)

God is not hostile to sinners, only to unbelievers. (P. 64)

Open your eyes and look into your own life and into the life of all Christendom, particularly that of the spiritual estate. You will find how low faith, hope, love, obedience, chastity, and all virtue are, while all manner of heinous vice reigns supreme. (P. 68)

Therefore, to destroy such works of ours as well as the old Adam in us, God overwhelms us with those things which move us to anger, with many sufferings which rouse us to impatience, and last of all, even with death and the abuse of the world. By means of these he seeks nothing else but to drive out of us anger, impatience, and unrest, and to perfect his own work in us, that is, his peace. (P. 77)

What we fear we also hate. (P. 81)

Fathers would do well to study Luther’s comments on the "first commandment of the second table of Moses." If they would practice in faith and obedience, our families would be revolutionized overnight. This section begins on p. 80.

CONTRITION

To despair of grace is a greater sin because it cannot be forgiven, for God has determined for Christ’s sake to forgive the sin of those who believe. This sin is so great and wicked that it leads either to despair or to presumption. Consequently one ought to be disposed to say, "It is true. I have sinned. But I will not despair on this account or commit the sin again." However, it’s a calumny to conclude from these words of mine that it is permissible to sin and then to believe, for one can’t believe in Christ unless one declares and resolves not to sin again. Sin carries us down to despair or up to presumption. In either case the sin is not repented of, for sin is either exaggerated or not acknowledged at all. (V. 54, p. 37)

But a Christian remains firmly attached to Christ and says, "If I’m not good, Peter wasn’t either, but Christ is good." Such are the elect. Others say, "God is gracious to me because I hope to amend my ways," but this is only a gallows repentance; the heart isn’t in it. Although the wicked sometimes have compunctions (so they call them)—that is, promise themselves that they will be good—they soon depart from the straight path and seek to merit a reward. But a Christian says, "I wish to do as much as I can, but Christ is the bishop of souls. To him will I cling, even if I sin." It is thus that one has assurance. (V. 54, p. 87)

True repentance is not contrition alone; it is also faith, which takes hold of the promise, lest the penitent perish. (V. 7, p. 257)

Then Simeon and Levi trembled and howled horribly, and could not deny the deed. "Alas, why did we obey your counsels?" they said. "What shall we do now? Shall we leave Benjamin here and return to our father? What if he drags us all back in chains?" They had reached no other conclusion in their hearts than that they would have to perish, and for this reason they poured out the whole force of their anger on Simeon and Levi. They probably quarreled a great deal with one another on the way. They recalled Jacob’s pitiful and final complaint about his bereavement. Then their hearts boiled over with great grief, penitence, and pain in regard to their sin. This, however, is not yet true contrition, because they are considering only their own distress and danger. (V. 7, p. 363)

Whether contrition is genuine or not is a question which cannot be left to our own discretion, but must be left to the judgment of God… If a man were required to say that he was truly contrite, he would be driven to presumption and to the impossible task of knowing all sin and evil in his heart. And since all the saints still have sin and evil within them, it is impossible for anyone to have such contrition as will be adequate in God’s judgment, but they all say with David, "Lord, enter not into judgment with thy servant, for in thy sight will no man living be found justifies" (Ps. 143:2). (V. 32, p. 53)

SUFFERING:

I did not learn my theology all at once. I had to ponder it ever more deeply, and my spiritual trials were of help to me in this, for one does not learn anything without practice. This is what the spiritualists and sects lack. They don’t have the right adversary, the devil. He would teach them well. (V. 54, p. 50)

When the devil can bring this about {depression}, it means that imagination has produced the effect. On this account his thoughts ought to be changed. He ought to think about Christ. You should say to your depressed friend, "Christ lives. You have been baptized. God is not a God of sadness, death, etc., but the devil is. Christ is a God of joy, and so the Scriptures often say that we should rejoice, be glad, etc. This is Christ. Because you have a gracious God, he won’t take you by the throat."

A Christian should and must be a cheerful person. If he isn’t, the devil is tempting him. I have sometimes been grievously tempted while bathing in my garden, and then I have sung the hymn, "Let us now praise Christ." Otherwise I would have been lost then and there. Accordingly, when you notice that you have some such thoughts, say, "This isn’t Christ." To be sure, he can hear the name of Christ, but it’s a lie because Christ says, "Let not your hearts be troubled. Trust in me. This is a command of God: "Rejoice!" I now preach this, and I also write it, but I haven’t as yet learned it. But it happens that we learn as we’re tempted. If we were always glad, the devil would befoul us. Christ knows that our hearts are troubled, and it is for this reason that he says and commands, "Let not your hearts be troubled."
(V. 54, p. 96)

There are two kinds of blasphemy. First, there is active blasphemy when we consciously and intentionally look for reason to blaspheme. God keep us from this! But, second, blasphemy is passive when the devil introduces such perverse thoughts into our heads against our will and in spite of our struggle against them. By means of these thoughts God wished to occupy us so that we don’t get lazy and snore but fight against them and pray. (V. 54, p.373)

God allows us to suffer in order to test our hearts, whether we are willing to do without the promised blessings for a time. We shall not do without them forever. This is certain. And if God did not test us and postpone His promises, we would not be able to love Him wholeheartedly. For if He immediately gave everything He promises, we would not believe but would immerse ourselves in the blessings that are at hand and forget God… One must be carefully fortified and strengthened against the displeasure of the flesh, which fights against faith and the spirit during this waiting, as that murmuring of the flesh is described in the example of Job’s wife." (V. 5, p. 202)

I know that the bread and the wine in the Lord’s Supper are the body and blood of Christ and that the word of the pastor, whether he preaches or absolves, is the Word of God. Yet the flesh is weighed down by doubt, so that it does not believe these things. This is great wretchedness and is bitterer than death itself. Indeed, the reason why death is bitter is that the hindrances of the flesh prevent us from believing. Otherwise affliction would be a joy, and death would be a sleep for us who believe. (V. 5, p. 22)

What do we care (about suffering)? We who serve the most ungrateful world have the promise and hope of a heavenly kingdom, and so great indeed will be the compensation and remuneration for this wretchedness of ours that we will vigorously censure ourselves for ever letting a little tear or a single groan fall from us on account of this contempt and ingratitude. "Why have we not suffered heavier burdens?" we shall say. "I would never have believed that there would be such great glory in eternal life; otherwise I would hot have been afraid even to endure much more." (V. 7, p. 64)

When the saints rejoice in the spirit and sing "The Lord is my Strength and my Song" (Ps. 118:14), then the devil is far away, and murmuring and impatience cease. But when the barrier has been trodden down, then the rascal comes. As long as those words of praise and thanksgiving resound: "I will bless the Lord at all times; His praise shall continually be in my mouth" (Ps. 34:1), and "I will exult in God, my Salvation"—so long all trials of sadness and unbelief vanish, and heaven and paradise are opened wide. Hell has disappeared. But when they are abandoned again, then the thought of disaster, desertion, and exile returns… This is the devil; he likes to fish in troubled waters and comes with murderous assaults, with the trials of unbelief and despair. (V. 7, p. 127)

Accordingly, we do not groan, weep, and suffer in vain. Everything is written and noted down in God’s commentaries. This means that He looks carefully at everything. God does not look at us from afar but is close to us. He counts my fancies and thoughts, my sorrow and griefs, even during the night; and He wants to remunerate me far more richly than I have asked for or understood… If you weep, He has a golden basin or dish and catches the tears! But whose tears does he gather? The tears of sinners. Who gathers them? God, the Creator of all things. This, therefore, should often be reflected on, to awaken faith, hope, and love in us, since we have the Word, the examples, and the proper experience of the boundless goodness of God. (V.7, p. 138)

Faith must precede, and then the waiting must follow, just as Joseph, in fetters and imprisonment, waited for the Lord. There a sword pierced his soul and humbled his heart. Nevertheless, he endured and waited. How truly, therefore, Paul says: "God is able to do far more abundantly than all that we ask or think (Eph. 3:20)! Our petitions are too weak and feeble. Joseph did not have the courage to pray for what he obtained; but he held in his heart a dimly burning wick and a bruised reed, yes that ineffable groaning (Rom. 8:26) which was a sweet-smelling column of smoke that ascended into heaven. Oh, his heart was a beautiful censer! And God is wonderfully pleased with that odor of groaning and weakness of ours.
(V. 7, p. 174)

Nearly all people are tempted by despair, and the godlier they are, the more frequently they are attacked with this weapon of Satan…God Himself wants to make use of this occasion to crush the head of the serpent in me (Gen 3:15). For the heart of man in unsearchable; and the mind of the flesh is enmity against God (Rom 8:7). Nor does man perceive this except through the word of the Law, through which the head of the serpent is killed, in order that we may be made alive, as Scripture says (1 Sam. 2:6): "God brings down to Sheol and raises up." (V. 4, p. 95)`

REPENTANCE:

A "gallows repentance is when I repent in such a way that I am not ashamed of having offended God but am ashamed because I have done harm to myself. Such a repentance is very common, and I myself have often repented in this manner; and I felt sorry that I had done something foolishly, unwisely, and with harm. I was more ashamed of the foolishness and harem than of the sin, than of the guilt or offense. But to feel sorry only for the harm that has been done is a repentance of which God has no knowledge… For true repentance looks at God’s wrath on account of sin. It earnestly desires that He be appeased; it shuns the wrath of God. It not only produces grief on account of the harm and no anger and no anger and hatred against the brother, but this is what it says: "Provided that God were willing to be gracious to me, I would gladly bear any harm and evil whatever."… The feeling of true penitence is like this: why have I offended God? Why have I stirred up His wrath and judgment against myself? Let Him make of me whatever example He wants provided that He forgives and pardons my sin… By all means. Let the Lord do with me what he wants, provided that He is propitious to me!"… To repent is to feel seriously God’s wrath because of sin, so that the sinner is troubled in his heart and plagued by a desire for salvation and for the mercy of God. But he who can should buoy up and comfort his person, lest he despair and perish, as Judas despaired. For such a heart does not feel otherwise than that it would gladly throw everything overboard, provided that it found comfort and had help even from a very little child who proclaims the promise of salvation. It thinks: "Provided that I am freed from God’s wrath, by which I am wretchedly tortured, I shall care nothing about recovering what I have lost. I have acted foolishly, I shall surely pay the price or penalty for my folly, provided that God is gracious to me. But this is how Esau felt: "If I had my birthright, I would not care about whether God is gracious or not." (V. 5, p. 152-4)

They will not listen or discuss. This is the sin against the Holy Spirit, which cannot be forgiven. It will not repent or be sorry, but will only defend and excuse itself, as though it were something holy and precious and as though the Gospel which opposes it were something demonic. (V. 14, p. 272)

There are two elements in true repentance: recognition of sin and recognition of grace; or, to use the more familiar terms, the fear of God and trust in mercy. (V. 12, p. 305)

What our scholastics theologically call an act of penance, namely, to be displeased with oneself, to hate, condemn, and accuse, to desire to make amends, punish oneself, to castigate oneself and earnestly hate evil and be angry with oneself—Scripture in one word calls judgment. Therefore as long as we do not condemn, excommunicate, and loathe ourselves before God, so long we do not "rise" and are not justified. (It sometimes happens, however, that God imposes this judgment when man fails to do so. And then the ungodly again do not rise, but fall into a worse ruin.) There will not be, nor arise in us, the righteousness of God, unless our own righteousness falls and perishes utterly. We do not rise unless we who are standing badly have first fallen. (V. 10, p. 33)

He who does not constantly hasten to repentance declares in deed that he does not need repentance. (V. 10, p. 106)