Introduction

Few theological concepts are as profound and far-reaching as the antithesis between believers and unbelievers. This fundamental divide shapes our understanding of salvation, human nature, and our relationship with God. Yet, it is often misunderstood or overlooked in contemporary Christian discourse.

The antithesis is not merely an abstract theological concept but a reality that impacts every aspect of life. It speaks to the core of our identity, our perception and interpretation of the world, and our purpose within it. Understanding this divide is crucial not only for grasping the fullness of the gospel but also for navigating our relationships, engaging with culture, and fulfilling our calling as believers.

In this article, we will consider the nature of the antithesis, exploring its covenantal and ethical dimensions. We will examine how it is grounded in the doctrine of the covenant and illuminated by the hope of the resurrection, shaping our daily lives as we seek to live out our faith in a world that stands in opposition to it. In understanding the antithesis, we come to appreciate more fully the magnitude of God’s grace and the urgency of our mission to a world in need of redemption.

The Covenantal Chasm: Defining the Antithesis

As expressed in the Reformed tradition, the antithesis refers to the fundamental spiritual and ethical divide between believers and unbelievers. It is crucial to understand that the antithesis does not imply a difference in fundamental human nature or ontological status. Believers and unbelievers are equally human, sharing the same created nature and both bearing the image of God. The antithesis is a difference in our spiritual state and relationship to God. It lies in the covenantal relationship with God and the corresponding ethical orientation that flows from it. This distinction is covenantal and ethical, not ontological.

This profound divide originated with the fall into sin and the subsequent curse, which differentiated between the seed of the woman and the seed of the serpent (Gen. 3:15). After the fall, all humans are born as objects of wrath, with sin affecting not only our moral standing before God but also our very understanding of him and the world. Our hearts are darkened, our thinking becomes futile, and our concepts of right and wrong skewed. We are slaves to sin and in need of regeneration.

By God’s grace the elect enter into a new covenant relationship with God, receiving forgiveness and freedom from sin’s bondage. Though they continue to struggle with indwelling sin, the Holy Spirit enlightens their minds and renews their wills, enabling them to embrace Christ by faith as offered in the gospel. This spiritual renewal reorients their ethical stance towards righteousness and holiness.

Unbelievers, in contrast, remain in their natural state. Their covenantal status is still “in Adam,” and their ethical orientation continues to be defined by their fallen nature. While they may perform moral actions, they remain fundamentally in bondage to sin, totally depraved, and in rebellion against God.

The absoluteness of this antithesis cannot be overstated. There is no middle ground between being in Adam and being in Christ. One either belongs to the fallen creation under Adam’s representation or to the new creation in Christ.

Despite this stark divide, it is crucial to recognize that all humans, even in their fallen state, retain aspects of God’s image (see Gen. 9:6; 1 Cor. 11:7; James 3:9). As Paul argues in Romans, all individuals possess knowledge of God, though they suppress this truth in unrighteousness (Rom. 1:18). They are moral beings with the works of the law written on their hearts, though they are totally depraved (Rom. 2:15). The issue lies not in the clarity of God’s revelation, which is evident everywhere, or in the awareness of God’s righteous standards, but in humanity’s sinful desire to conceal and suppress the truth about the God they have rebelled against.

In the Reformed tradition, the concept of the antithesis has been significantly developed by thinkers like Abraham Kuyper and Cornelius Van Til. Kuyper emphasized the antithesis as a fundamental divide in worldviews and cultural engagement. Van Til, building on Kuyper’s work, further refined and deepened this understanding. He interacted critically with Kuyper’s formulation, refining it with his formulation of the doctrine of common grace and emphasizing the point of contact between believers and unbelievers found in the image of God. While his views have sometimes been misunderstood or misrepresented, Van Til rightly emphasized that the antithesis, grounded in covenant theology, affects every aspect of human thought and action. However, as we have seen, this concept did not originate with Van Til or Kuyper but is deeply rooted in Scripture and Reformed doctrine.

This understanding of the antithesis has profound implications for apologetics and evangelism. It reminds us that unbelief is not merely an intellectual issue but a covenantal and ethical one. Unbelievers are not neutral parties but are spiritually blind to gospel truth (2 Cor. 4:4). This realization should temper our expectations in apologetic encounters and increase our reliance on God’s grace.

Our apologetic approach, therefore, must address not only intellectual objections but also the ethical implications of the gospel. We are calling people to more than a change of mind; we are calling them to a fundamental shift in allegiance and way of life. True conversion requires more than persuasive arguments—it necessitates the regenerating work of the Holy Spirit, bringing individuals from death to life, from the old creation to the new. For believers, understanding the ethical dimension of the antithesis should motivate us to live in a way that visibly demonstrates the gospel’s transforming power. Our conduct should reflect our new covenantal status and ethical orientation in Christ.

While the antithesis establishes a clear divide, God’s common grace, extended to all in service of God’s special or saving grace, ensures the possibility of genuine interaction between believers and unbelievers. God restrains final judgment for a time and prevents people from utter depravity, which would be entirely consistent with their spiritual condition. Common grace explains why unbelievers can exhibit intelligence, perform seemingly good acts, and retain a sense of morality, albeit twisted by sin. While they cannot do what is truly good in God’s judgment, they remain his image-bearers, providing a starting point for dialogue, apologetics, and evangelism.

Grasping the covenantal and ethical nature of the antithesis gives us profound insight into the transformative power of salvation and the ongoing need for gospel proclamation. It shapes our approach to apologetics, evangelism, and Christian living, underscoring the radical nature of our new identity in Christ and the urgent need to share this truth with those still bound to the old creation in Adam.

From Adam to Christ: The Covenantal Basis of the Antithesis

To grasp fully the concept of the antithesis, we must explore the biblical teaching on covenant representation. This doctrine, central to Reformed theology, provides the framework for understanding our relationship both to Adam and Christ, and consequently, the nature of the divide between believers and unbelievers.

The concept of covenant representation finds its clearest articulation in Romans 5:12–21. In this pivotal passage, the apostle Paul draws a parallel between Adam and Christ, presenting them as representative heads of two distinct covenantal realities. He writes,

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned. . . . For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. (Rom. 5:12, 17)

This text establishes the foundation for understanding both the universal problem of sin and the singular solution in Christ.

Adam, as the first man and the progenitor of the human race, stood as the federal head of all his descendants. In this capacity, his actions had far-reaching consequences that extended beyond himself. When Adam sinned in the Garden of Eden, he did so not merely as an individual but as a covenant representative. His disobedience brought sin and death into the world. Everyone who descends from him by ordinary generation sinned in him and fell with him in his first transgression (WSC Q.16).

Because of the covenantal arrangement that God established, Adam’s sin was imputed to all his natural descendants. This imputation constitutes the grounds for universal condemnation. Paul emphasizes the reality of Adam’s representation by pointing to the universality of death. Even those who have not personally sinned in the manner of Adam’s transgression still experience death, demonstrating that they too are born as children of wrath (Rom. 5:14).

In contrast to Adam, Jesus Christ stands as the second and last Adam, the representative head of a new humanity. His role as covenant representative forms the basis for our understanding of salvation and the nature of the antithesis. Where Adam failed in his obedience, Christ succeeded. His perfect life fulfilled the righteous requirements of God’s law, providing the basis for a new covenant relationship with God (Rom. 8:3–4; Heb. 9:15). Christ’s death on the cross was not merely an individual act but a representative one. As the covenant head of his people, his death atones for their sins and satisfies divine justice on their behalf.

Just as Adam’s sin is imputed to his descendants, Christ’s righteousness is imputed to all who are united to him by faith, while their sins are imputed to him (2 Cor. 5:21). This forms the basis for the doctrine of justification by grace through faith alone. Paul emphasizes that through Christ believers not only escape death but are granted eternal life and will “reign in life” through him.

This underscores the absolute nature of the antithesis; one cannot belong to both covenant heads simultaneously. The antithesis is not primarily about individual actions or beliefs, but about one’s covenant status. Are we represented by Adam in his disobedience and condemnation, or by Christ in his obedience and redemption?

Salvation is not a reset to the original state; it is a transfer of covenant identity and allegiance—from Adam to Christ. This transfer is the essence of what it means to be “in Christ.” Moreover, Christ’s representative work addresses the full scope of Adam’s fall. It is not merely a matter of the forgiveness of individual sins, but about reversing the entire curse that came through Adam (Rom. 8:19–23). For believers, this doctrine provides profound assurance. Our standing before God is based not on our own merit but on the perfect work of our covenant representative, Jesus Christ. This truth should fill us with gratitude and motivate us to live in a manner worthy of our calling in Christ.

This doctrine also has significant implications for our understanding of human nature and the extent of sin’s impact. It helps us to see that the problem of sin is not just about individual transgressions but also about a fundamental alienation from God that affects every human being. This understanding should shape our approach to evangelism and apologetics, reminding us of the depth of human need and the power of God’s grace in Christ.

Furthermore, this illuminates the corporate aspect of both sin and redemption. While we often think in individualistic terms, the Bible presents a more communal view of humanity. We are not isolated individuals, but members of a human race that has collectively fallen in Adam and can be redeemed in Christ. This should foster both humility and hope—humility in recognizing our shared guilt and corruption, and hope in the far-reaching effects of Christ’s redemptive work.

The doctrine of covenant representation provides the theological underpinning for understanding the antithesis. It reveals that this divide is not arbitrary but is rooted in the covenantal structure of God’s dealings with humanity. Through Adam, all are born into sin and death. But through Christ, believers are brought into a new covenant of life and righteousness. This reality shapes our entire approach to theology, apologetics, and Christian living, reminding us of the profound nature of our salvation in Christ and the urgent need to proclaim this truth to those still bound in Adam.

From Death to Life: New Identity in the Last Adam

The antithesis between believers and unbelievers extends beyond our present experience to encompass our fundamental identity and future hope. The doctrine of resurrection and the concept of new identity in Christ further illuminate the profound divide between those in Adam and those in Christ, revealing that this distinction is not merely a matter of current status but of eternal state.

In 1 Corinthians 15:42–49, the apostle Paul provides a vivid contrast between our current bodies and the resurrected bodies believers will receive. He writes, “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body” (1 Cor. 15:42–44). This passage reveals that the resurrection is not merely a resuscitation and return to our fallen state or even to Adam’s state as originally created, but an eschatological transformation.

Our present bodies, subject to decay and death, will be transformed into bodies that are incorruptible. The humiliation of our fallen state will give way to the glory of our fully redeemed state. The weakness and frailties of our present earthly existence will be transformed by the Spirit unto resurrection life. This transformation is an elevation to something far greater. It represents the fulfillment of God’s original intention for humanity, surpassing even the glory of Eden.

Paul draws a crucial parallel between Adam and Christ in this context, stating, “The first man Adam became a living being; the last Adam became a life-giving spirit. . . . The first man was from the earth, a man of dust; the second man is from heaven” (1 Cor. 15:45, 47). While this passage fundamentally compares Adam in his created state to Christ in his resurrected state (consider the quotation of Genesis 2:7 in 1 Corinthians 15:45), it also highlights the antithetical difference between those in Adam and those in Christ. This contrast becomes even more pronounced when we consider the effects of sin’s entrance into the world. Adam represents humanity in its natural (and now fallen) state, while Christ, as the last Adam, represents a new humanity transformed by resurrection power. Those in Adam express an “earthy” life. After the fall into sin, they are subject to death, while those in Christ are destined for heavenly glory and eternal life. The earthly and protological mode of life which we shared with Adam was characterized comparatively by weakness and mortality, but the heavenly and eschatological mode of life in which we participate through Christ is marked by spiritual power and immortality.

The hope of resurrection is intimately connected to our present identity in Christ. This new identity is not merely a future reality but a present transformation that anticipates our final glorification. In Ephesians 4:22–24, Paul exhorts believers “to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.” This passage highlights that salvation involves a decisive break with our old way of life. I prefer the literal translation of “old man” rather than “old self” for this very reason: it emphasizes that the old life is bound up with the “old man,” Adam. The “new man” we put on is Christ. Paul’s language is much more covenantal than many of our English renderings. We are renewed to reflect God’s character, marked by true knowledge, righteousness, and holiness.

Paul extends this concept in 2 Corinthians 5:17, declaring, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” This verse encapsulates the radical and comprehensive nature of our new identity. It is not just a personal renewal but participation in a new order of existence—the new creation. While we await the full manifestation of the new creation at Christ’s return, we already participate in its reality through our union with Christ. This newness affects every aspect of our being—our status before God, our inner disposition, and our outward conduct.

Our new identity in Christ through the resurrection deepens our grasp of the antithesis in several ways. It reveals that the antithesis is not temporary but has eternal consequences, determining not just our present but our eternal state. While the full manifestation of our new identity awaits the resurrection, it is already a present reality that should shape our lives now. The promise of resurrection and our new identity in Christ provide powerful motivation for holy living, distinguishing believers from the pattern of this world. The stark contrast between the two eternal futures—resurrection unto life or unto judgment—underscores the urgency of evangelism and apologetics. For believers, the doctrine of resurrection and new identity provides a firm basis for assurance. Our hope is not in our own efforts but in the transforming power of Christ.

Conclusion

At its core, the antithesis reveals the radical effects of sin and the glorious power of the gospel. Salvation is not a mere improvement of our natural state, but a recreation and eschatological advancement, a fundamental transfer from one realm to another—from being “in Adam” to being “in Christ.” This covenantal and ethical distinction, grounded in the representative work of Christ, shapes our identity, our understanding and interpretation of reality, and our eternal future.

In today’s increasingly polarized society, the antithesis is becoming more pronounced and visible. We see this divide manifested in political debates over moral issues, policies, and even in the realm of scientific interpretation. As the epistemological self-consciousness of the secular world becomes more consistently opposed to Christ, Christians may feel overwhelmed or tempted to retreat from cultural engagement. However, understanding the antithesis as a fundamental covenantal and ethical divide equips believers to navigate these complex issues with wisdom and grace. It reminds us that the ultimate solution to societal problems is not found in political power or social reforms but in the transformative power of the gospel.

Understanding the antithesis deepens our appreciation for the grace of God. It reminds us that our standing before God is not based on our own efforts but on the person and work of Christ. This truth should fill us with humility and gratitude, spurring us on to live in a manner worthy of our calling. We must love our neighbors while standing firm in the truth as we rest in him.

We do this in the hope of the resurrection, knowing that one day the antithesis will be fully realized (Mal. 3:18; Matt. 25:31–34, 41; John 5:28–29; Rev. 20:12–15; 21:7–8). Until then, we are called to offer ourselves as living sacrifices, manifesting our new identity in Christ even as we eagerly await its full consummation. In grasping this truth, we come to see more clearly the magnificent scope of God’s redemptive work and our place within it.

Camden M. Bucey is pastor of Hope Orthodox Presbyterian Church in Grayslake, Illinois and is the historian of the Orthodox Presbyterian Church. Ordained Servant Online, January, 2025.