Infidel
Biblical Meaning and Translation
The term 'infidel' appears twice in the King James Version of the Bible (1611), both times translating the Greek word apistos, which literally means 'unbelieving' or 'faithless.' In 2 Corinthians 6:15, Paul asks, 'What part hath he that believeth with an infidel?' while in 1 Timothy 5:8, he states that one who fails to provide for family 'is worse than an infidel.' Modern translations like the ESV, NIV, and NASB consistently render apistos as 'unbeliever' in these and all other occurrences, recognizing that the KJV's 'infidel' carries modern connotations that differ from the original meaning.
New Testament Usage and Context
The New Testament uses apistos to describe those outside the Christian faith community. This includes both Gentiles who haven't heard the gospel and Jews who haven't accepted Jesus as Messiah. The term appears in various contexts: marriage between believers and unbelievers (1 Corinthians 7:12-15), participation in pagan rituals (1 Corinthians 10:27), and general relationships between the church and the world (2 Corinthians 6:14-18). In 1 Timothy 5:8, the 'infidel' or unbeliever serves as a moral baseline—Paul argues that even pagans without special revelation recognize basic family obligations, so Christians should certainly meet this standard.
Contrast with Modern Conceptions
Importantly, the biblical concept differs significantly from modern usage of 'infidel.' Today, the term often implies active hostility toward religion or specific denial of God's existence. The biblical apistos, however, describes a relational and covenantal status rather than an ideological position. It indicates someone not yet incorporated into the new covenant community through faith in Christ. The New Testament shows concern for unbelievers' salvation (1 Corinthians 14:22-25) rather than mere condemnation of their status.
Theological Implications
The biblical discussion of unbelievers raises important theological questions about boundaries and mission. Paul's warning against being 'unequally yoked with unbelievers' (2 Corinthians 6:14) establishes principles for Christian community while his instruction to remain with unbelieving spouses (1 Corinthians 7:12-14) shows flexibility in application. Jesus himself engaged extensively with those outside Jewish religious circles, demonstrating God's love for all people while calling them to repentance and faith (Matthew 9:10-13; Luke 15:1-2).
Pastoral Applications
For early Christians living as minorities in pagan societies, relationships with unbelievers presented practical challenges. How should believers conduct business, form marriages, or participate in community life? The New Testament provides principles rather than rigid rules: maintain clear Christian identity (1 Peter 2:11-12), be prepared to give an account of faith (1 Peter 3:15), show love to all (Matthew 5:44-47), but avoid compromise with idolatry or immorality (1 Corinthians 10:14-22). The term 'unbeliever' ultimately serves not as a label for exclusion but as a description of those needing to hear the gospel.
Biblical Context
The term appears exclusively in the New Testament, specifically in Pauline epistles. In 2 Corinthians 6:15, it appears in a discussion about relationships between believers and non-believers. In 1 Timothy 5:8, it serves as a comparative moral reference point. The Greek word apistos appears throughout the New Testament (Matthew 17:17; Mark 9:19; Luke 12:46; John 20:27; Acts 26:8; 1 Corinthians 6:6; 7:12-15; 10:27; 14:22-24; 2 Corinthians 4:4; 6:14-15; 1 Timothy 5:8; Titus 1:15; Revelation 21:8), consistently referring to those without faith in Christ.
Theological Significance
The concept highlights the New Testament's central concern with faith in Jesus Christ as the defining boundary of the covenant community. It underscores that the fundamental human problem is unbelief (John 3:18), and the solution is faith. The term also reveals God's heart for those outside the faith—the biblical response to 'unbelievers' includes evangelism (Matthew 28:19-20), prayer (Romans 10:1), ethical example (1 Peter 2:12), and compassionate engagement while maintaining theological distinctiveness.
Historical Background
First-century Mediterranean society was religiously pluralistic, with Jewish monotheism existing alongside Greco-Roman polytheism, mystery religions, emperor worship, and philosophical schools like Stoicism and Epicureanism. Early Christians navigated this complex landscape as a minority movement. The term apistos would have encompassed this entire spectrum of non-Christian belief systems. Extra-biblical sources like Josephus, Philo, and pagan writers confirm this religious diversity. The King James Version's use of 'infidel' reflects 17th-century English, when the word simply meant 'unbeliever' without the strong anti-religious connotations it later acquired.