The term "infidel" in the Bible refers to someone who denies or rejects fundamental religious truths, particularly the existence of God or the authority of Christ. It is not a formal theological category in original Hebrew or Greek texts but emerged in later Latin translations and Christian polemics.
Used primarily in English Bible versions from the 16th to 19th centuries, "infidel" described those outside the faith-non-Christians, atheists, or heretics. It carried moral and spiritual judgment, implying both disbelief and hostility toward divine revelation. The word appears in early English translations like the King James Version, though not in the original languages.
Modern scholarship distinguishes between the term's historical use and its theological accuracy. The New International Version and other contemporary translations avoid "infidel," replacing it with "unbeliever" or "those who do not believe." This reflects a shift toward precision and inclusivity in biblical interpretation.
The concept behind "infidel" stems from passages describing opposition to God's people. For example, Psalm 82:6 speaks of "gods" who fail to uphold justice-translated in some older versions as "sons of men" but rendered in others as "infidels." These were not literal deities but human rulers who rejected divine responsibility.
In the New Proof, the Greek word apistos (unbelieving) and apostates (those who have turned away) convey similar ideas. The King James Version translated these as "infidels" in passages like 2 Timothy 3:8, where Pharaoh is called "an infidel" due to his resistance to Moses. However, the original Greek uses hypokritai (hypocrites), not a direct equivalent.
Early Christian writers such as Augustine and Jerome used Latin infidelis to describe pagans and Jews who did not accept Christ. Over time, the term became associated with war, conversion campaigns, and missionary zeal-especially during the Crusades and colonial missions.
While "infidel" does not appear in the original biblical languages, its usage in English translations falls into three categories:
| Category | Scripture Reference | Original Language | Meaning in Context |
|---|---|---|---|
| Non-believers in general | Matthew 24:45-46 | apeithōn | "Unfaithful servant" - disobedient, not necessarily hostile |
| Opponents of God's law | Psalm 14:1 (KJV) | ʾōlām (Hebrew) | "Fool says in his heart there is no God" - describes denial, not a label |
| Enemies of Israel or church | 1 Corinthians 15:33 | apostasiōn | "Do not be deceived" - warns against false teaching, not identity |
These examples show that the term "infidel" was added by translators to convey moral disapproval. The original texts focus on actions, choices, or attitudes-not identities. A person is not labeled an "infidel" in Scripture; rather, they are described by their behavior.
For instance, in Romans 1:18-20, Paul writes that people suppress the truth they know through nature. He calls them "without excuse," but never labels them "infidels." The term came later, shaped by medieval theology and Enlightenment debates.
Many assume "infidel" is a biblical word with clear doctrinal weight. It is not. The term does not appear in the Septuagint (Greek Old Proof) or the New Proof in original form. Its presence in English Bibles is a product of translation history, not divine authorship.
A common error is equating "infidel" with Islam. Some readers assume the term refers to Muslims because of modern usage. But in Christian scripture, "infidel" referred to anyone outside the covenant-Jews who rejected Jesus, pagans, or atheists. The term was not ethnoreligious but theological.
Another misconception is that "infidel" implies eternal damnation. While some early theologians believed unbelievers were damned, the Bible itself rarely makes blanket judgments. Jesus dined with sinners, wept over Jerusalem, and offered mercy. The Gospels emphasize repentance, not labeling.
For example, Jesus told the parable of the lost sheep (Luke 15:3-7). The shepherd seeks the one who is lost-not condemns him as an "infidel." The focus is restoration, not exclusion.
I once led a small group study on Matthew 25:31-46-the sheep and goats passage. A participant asked, "Does this mean non-Christians are condemned?" I pointed out that the text doesn't call the nations "infidels." It judges based on action: feeding the hungry, visiting the sick. The criterion is compassion, not creed.
This aligns with scholarly consensus. According to the Catholic Biblical Association, "The term 'infidel' is not biblically accurate and should be avoided in serious exegesis." Similarly, the American Bible Society notes that modern translations use "unbeliever" or "those who do not believe" to reflect the original intent without moralizing.
Today, using "infidel" in religious discourse risks alienating people. It fosters division, contradicts Jesus' model of inclusion, and misrepresents the Bible's message. Instead, scholars recommend focusing on the actual terms used in the original languages-pistis (faith), apisteia (unbelief), parakletos (advocate)-which carry nuance and context.
The infidel bible definition is a historical artifact, not a theological doctrine. It reflects the values and biases of past translators. Understanding its roots helps clarify what the Bible actually says-and what it does not.