John Chrysostom taught a distinction between the salvific private confession to God and the conditional security of denying the Lord Jesus Christ to men.
There are two views of Romans 10 leading to the 4th century.
1. It is a private confession to God, where a sinner beseeches God for salvation. This view is espoused by John Chrysostom's teacher.
"Necessarily he set forth 'those who call upon him.' For God does not give grace indiscriminately, and to those who do not wish it, he does not supply it so much that they do not at least ask and pray to the benefactor. But lest anyone say that many do not call upon the Lord Jesus not because of unbelief and ingratitude but because of ignorance, he shows through what follows that God also took away the excuse of their ignorance, sending evangelists and heralds exhorting and calling them to the request for the gift. Therefore he added what follows." - Diodorus of Tarsus/Diodore of Tarsus, Romans 10:11-13
2. It is a public profession. This view is espoused by Origen of Alexandria.
"But also observe what he says: 'That if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.' For through this it will seem to some that even if a person lacks the advantages of good works, even if he fails to put forth effort for the virtues, nevertheless, by this, that he has believed, he would not perish but would be saved and would possess salvation, even though he would be unable to possess the glory of blessedness.
But consider whether instead it ought to be understood that whoever truly, and not falsely, confesses with the mouth that Jesus is Lord and believes in the heart would equally confess himself to be subjected to the lordship of wisdom, righteousness, truth, and to everything that Christ is. He confesses mammon not to be his lord any longer, that is to say, he is no longer to be subject to worldly desires and worldly affections, nor to the lordship of sinning. For if he is declaring publicly that his lord is Christ, he is declaring publicly that he is free from the power of death and the devil. For if he is convinced that God raised him from the dead, it is certain that he believes that he has been raised up together with Christ from the dead; and he should not have been raised up together from the dead if he should not have first been raised within himself—if it should not have been within himself that the truth arose from the dead. For it should not have been raised within itself, if it should not have risen within itself, if it should not have arisen within him! So the words that follow agree with this as well:
For with the heart one believes unto righteousness, but confession with the mouth is confession that leads to salvation. For the Scripture says: 'Everyone who believes in him will not be ashamed.'" This is written in Isaiah. But everyone who believes in him will not be ashamed, but everyone who does not believe in him, and does not believe in his words, and hates himself, everyone who still sustains the shame of sins seems not to believe." - Origen of Alexandria.
John Chrysostom held to the first view, what his own teacher Diodorus of Tarsus taught.
We see this in his writings on this private confession to God in prayer, where a sinner asks for salvation.
"For there is no need to say, he means, that one must go up to heaven, or cross a great sea, and then receive the commandments, but things so great and grand hath God made of easy access to us. And what meaneth the phrase, 'The Word is nigh thee?' That is, It is easy. For in thy mind and in thy tongue is thy salvation. There is no long journey to go, no seas to sail over, no mountains to pass, to get saved. But if you be not minded to cross so much as the threshold, you may even while you SIT AT HOME BE SAVED. For 'in thy mouth and in thy heart' is the source of salvation." - John Chrysostom, Romans 10:9, Homily 18 on Romans.
"You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, 'Every one that believeth,' point out the faith. But the words, 'Whosoever shall call upon,' set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. 'For there is,' he says, 'no difference between the Jew and the Greek.'" - John Chrysostom, Romans 10:11, Homily 18 on Romans.
"We have despised God, we have hated that good Name, we have trodden Christ under foot, we have lost all reverence, none names the Name of God with honor. Yet if you love any one, even at his name you start to your feet; but God you thus continually invoke, and make nothing of it. Call upon Him for the benefit of your enemy; call upon Him for THE SALVATION of your own soul; then he will be present, then you will delight Him; whereas now you provoke Him to anger. Call upon Him as Stephen did; "Lord," he said, "lay not this sin to their charge." [Acts 7:59] Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. [1 Samuel 1:10] I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those who had driven him into banishment." - John Chrysostom, Homily 10 on the Acts of the Apostles
"But Isaiah the prophet, who spake many years ago, that we were to be sent, and to preach, and to say what we do say. If the BEING SAVED, then, came of CALLING upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely." - John Chrysostom, Romans 10:14, Homily 18 on Romans.
Do you see that he too does not say that all are to be saved, but that those that are worthy shall? For I regard not the multitude, he means, nor does a race diffused so far distress me, but those only do I save that yield themselves worthy of it. And he does not mention the sand of the sea without a reason, but to remind them of the ancient promise whereof they had made themselves unworthy. Why then are you troubled, as though the promise had failed, when all the Prophets show that it is not all that are to be saved? Then he mentions the mode of the salvation also. Observe the accuracy of the Prophet, and the judgment of the Apostle, what a testimony he has cited, how exceedingly apposite! For it not only shows us that those to be saved are some and not all, but also adds the way they are to be saved. How then are they to be saved, and how will God count them worthy of the benefit?
Ver. 28. He will finish the work, and cut it short in righteousness, he says, because a short work will the Lord make upon the earth. Isaiah 10:23, Septuagint
What he means then is somewhat of this sort. There is no need of fetching a circuit, and of trouble, and the vexation of the works of the Law, for the salvation is by a very short way. For such is faith, it holds salvation in a few short words. For if you shall confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved. Romans 10:9 Now you see what this, the Lord shall make a short word upon earth, is. And what is indeed wonderful is, that this short word carries with it not salvation only, but also righteousness." - John Chrysostom, Homily 16 on Romans
"Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father's house. But the father pitieth those who return. For it is added, And when he was yet afar off.
Now the father perceiving his penitence did not wait to receive the words of HIS CONFESSION, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity.
For what else means it that he ran, but that we through the hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that from which has proceeded the confession of the penitent, springing from the heart, which the father gladly received.
The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father said unto his servants, Bring forth the best robe, and put it on him.
Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may walk firm along the slippery path of the world, or for the mortification of his members. For the course of our life is called in the Scriptures a foot, and a kind of mortification takes place in shoes; inasmuch as they are made of the skins of dead animals. He adds also, that the fatted calf must be killed for the celebration of the feast. For it follows, And bring the fatted calf, that is, the Lord Jesus Christ, whom he calls a calf, because of the sacrifice of a body without spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified.
For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of a believing people, feasts on the fruit of His mercy by the sacrifice of His Son. Hence it follows, For this my son was dead, and is alive again." - John Chrysostom, Luke 15:17-24, Catena Aurea
"He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbour had fled, and he was more dead than his body. (Conc. 2. de Lazaro.). But no one is spoken of as having ministered to the rich man's burial as to that of Lazarus. Because when he lived pleasantly in the broad road, he had many busy flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb.
As it made the poor man's affliction heavier while he lived to lie before the rich man's gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus's honour, his own punishment the more intolerable. Hence it follows, But lifting up his eyes, He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels earned Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty.
There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. It may here be observed, that all who are offended by us are exposed to our view. But the rich man sees Lazarus not with any other righteous man, but in Abraham's bosom. For Abraham was full of love, but the man is convicted of cruelty. Abraham sitting before his door followed after those that passed by, and brought them into his house, the other turned away even them that abode within his gate.
But not because he was rich was he tormented, but because he was not merciful.
Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is SIGNIFIED which is written, Death and LIFE are in the hands of the tongue, (Prov. 18:21.) and with the mouth CONFESSION is made to SALVATION; (Rom. 10:10.) which from pride he DID NOT do, but the tip of the finger means the very least work in which a man is assisted by the Holy Spirit." - John Chrysostom, Luke 16:22-24, Catena Aurea
"For what hurt does such kindred with those beneath us, when we are all alike kin to One above us? For who calls God Father, in that one title confesses at once the forgiveness of sins, the adoption, the heirship, the brotherhood, which he has with the Only-begotten, and the gift of the Spirit. For none can call God Father, but he who has obtained all these blessings. In a two-fold manner, therefore, he moves the feeling of them that pray, both by the dignity of Him who is prayed to, and the greatness of those benefits which we gain by prayer.
In heaven, not confining God's presence to that, but withdrawing the thoughts of the petitioner from earth and fixing them on things above.
Or; He bids us in praying beg that God may be glorified in our life; as if we were to say, Make us to live so that all things may glorify Thee through us. For hallowed signifies the same as glorified. It is a petition worthy to be made by man to God, to ask nothing before the glory of the Father, but to postpone all things to His praise." - John Chrysostom, Matthew 6:9, Catena Aurea
"Wherein it is worthy admiration, that the disciples who desire to learn of Him, know when they ought to ask Him, for they do not this before the multitude. This Matthew declares, when he says, And they came to him; (Mark 4:10) and Mark more expressly says, that they came to him when he was alone.
In saying this, He does not imply any necessity or fate, but shews at once, that they, to whom it is not given, are the cause of all their own miseries, and yet that the knowledge of the Divine mysteries is the gift of God, and a grace given from above. Yet this does not destroy free will, as is manifest from what follows, for to prevent that either these should despair, or those be remiss, when they hear that to you it is given, He shews that the beginning of all lays with ourselves, and then He adds, For whoso hath, to him shall be given, and he shall abound; and whoso hath not, from him shall be taken what he hath. As much as to say, Whoso has the desire and the zeal, to him shall be given all those things which are of God; but whoso lacketh these, and does not contribute that part that pertains to him, to him neither are the things which are of God given, but even those things that he hath are taken from him; not because God takes them away, but because he hath made himself unworthy of those that he has. Wherefore we also, if we see any hearkening carelessly, and having exhorted him to attend, he do not heed us, let us be silent; for should we persevere in urging him, his slothfulness will be the more charged against him. But him that is zealous to learn, we draw onwards, pouring forth many things. And He well said according to another Evangelist, That which he seemeth to have; (Luke 8:18.) for, in truth, he has not even that he has.
But that what He had said might be made more manifest He adds, Therefore speak I unto them in parables, because seeing they see not, and hearing they hear not, neither do they understand. Had this been a natural blindness, He ought to have opened their eyes; but forasmuch as it is voluntary, therefore He said not simply, 'They see not,' but, Seeing they see not. For they had seen the dæmons going out, and they said, He casts out dæmons by Beelzebub; they heard that He drew all men to God, and they say, This man is not of God. (John 9:16) Therefore because they spake the very contrary to what they saw and heard, to see and to hear is taken from them; for they profit nothing, but rather fall under judgment. For this reason He spake to them at first not in parables, but with much clearness; but because they perverted all they saw and heard, He now speaks in parables.
And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, That there might be fulfilled in them the prophecy of Isaiah, who said, With the hearing ye shall hear and shall not understand, and seeing ye shall see and shall not behold. (Is. 6:9)
Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, And be converted, and I should heal them; which shews that if they would be converted, they should be healed. As if one should say, If he WOULD ASK ME I would immediately forgive him, this would point out how he might be reconciled; so here when He says, Lest they should be converted and I should heal them, He shews that it was possible they should be converted, and having done penitence should be saved." - John Chrysostom, Matthew 13:10-16, Catena Aurea
"Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made to salvation. But he also pronounces Christ innocent, adding, But this man has done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own" - John Chrysostom, Luke 23:40-41 Catena Aurea (Golden Chain)
"Here then might one see the Savior between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise, that no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemnation to Paradise, that you may know that the Lord did it all, not with regard to the thief's good intention, but His own mercy." - John Chrysostom, Luke 23:42-43
"Now I have said these things so that you may not think you were disadvantaged by what happened at the beginning. The devil cast Adam out; Christ brought the thief in. And consider the difference: the devil cast out a man who had committed no sin, but had merely a single stain of disobedience; yet Christ brought into Paradise a thief bearing ten thousand burdens of sin.
Is this, then, the only wonder, that He brought a thief into Paradise, and nothing else? There is yet a greater thing to tell. For He not only brought in a thief, but brought him in before the entire world, and even before the Apostles, so that none of those who come afterward might despair of entry, nor lose hope in their own salvation, when they see one filled with countless evils walking freely in the royal courts.
Yet let us see: did the thief display labors, righteous deeds, and good fruits? One cannot even say this! Rather, on the strength of a bare word, by faith alone, he leaped into Paradise before the Apostles, so that you might learn that it was not his own merit that had such power, but that the Master's love for mankind accomplished the whole work.
For what did the thief say? What did he do? Did he fast? Did he weep? Did he tear his garments? Did he show repentance over a long period of time? Not at all! But on the cross itself, after the sentence was passed, he attained salvation. Behold the swiftness: from the cross to heaven; from condemnation to salvation! What, then, were those words? How great was their power, that they procured so many blessings for him? 'Remember me,' he said, 'in Your kingdom.'" - John Chrysostom, Patrologia Graeca, Tomus LIV (54), PDF pages 237-238
https://dn721206.ca.archive.org/0/items/patrologiae_cursus_completus_gr_vol_054/patrologiae_cursus_completus_gr_vol_054.pdf
But, at points he says things that sound like a public profession.
Luke 12:10-12 from Catena Aurea
"The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c.
Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come.
There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. (Tit. 1:16.) And again, If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Tim. 5:8.) Also, Flee from covetousness, which is idolatry. (Col. 3:5.) Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, shewing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not 'in Me,' but me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault.
But elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, but when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay."
Romans 14:22
"Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth."
"Here he seems to me to be giving a gentle warning to the more advanced on the score of vanity. And what he says is this, Do you wish to show me that you are perfect, and fully furnished? Do not show it to me, but let your conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, With the mouth confession is made unto salvation Romans 10:10; and, Whosoever shall deny Me before men, him will I also deny. Luke 9:26 For the former [Tyler here, he means Romans 10:10] by not being confessed, ruins us; and so does this by being confessed unseasonably. Happy is he that condemns not himself in the thing which he allows. Again he strikes at the weaker one, and gives him (i.e. the stronger) a sufficient crown, in that of his conscience. Even if no man see, that is, you are able to be happy in yourself. For after saying, Have it to yourself, to prevent his thinking this a contemptible tribunal, he tells him this is better to you than the world. And if all accuse you, and thou condemn not yourself, and your conscience lay no charge against you, you are happy. But this is a statement he did not make to apply to any person whatever. For there are many that condemn not themselves, and yet are great transgressors: and these are the most miserable of men. But he still keeps to the subject in hand." - Homily 26 on Romans
How is this explained?
Well, he taught you were fully saved by believing and asking God, however it could be lost, and you could be shipwrecked. He believed in conditional security.
If that confuses you, look to John Wesley.
"The just," the justified person, "shall live by faith," even now shall he live the life which is hid with Christ in God; and if he endure unto the end, he shall live with God for ever. "But if any man draw back," saith the Lord, "my soul shall have no pleasure in him;" that is, I will utterly cast him off; and accordingly the drawing back here spoken of is termed, in the verse immediately following, "drawing back to perdition." "But the person supposed to draw back is not the same with him that is said to live by faith." - John Wesley, Serious Thoughts Upon the Perseverance of the Saints
"By no means. God is unchangeably holy: Therefore, he always 'loveth righteousness and hateth iniquity.' He is unchangeably good: Therefore he pardoneth all that 'repent and believe the gospel.' And he is unchangeably just: Therefore, he 'rewardeth every man according to his works.' But all this hinders not his resisting, when they are proud, those to whom he gave grace when they were humble. Nay, his unchangeableness itself requires, that, if they grow high-minded, God should cut them off; that there should be a proportionate change in all the divine dispensations toward them." - John Wesley, Serious Thoughts Upon the Perseverance of the Saints
That explains why it doesn't contradict!
Peace and grace!
Tyler
