a longer allegiance to the dead than to the living; I must dwell with them forever.

Here, Antigone states that though there is a chance she may be put to death for burying her brother, her "allegiance" to him outweighs any commitment to those who are living. Whereas she suffers in life, in her death she will be absolved of any wrongdoing. This also comes from Antigone's devotion to the "laws which the gods have established," which gives her character an even stronger sense of commitment.

In contrast to Antigone, Creon can be characterized as being definitively committed to the laws of man. Though he believes in the gods, he feels that the decrees of the ruler of the land should be followed without question:

CREON: [...] If I am to rear my own kin to evil deeds, certainly I must expect evil among the people. Only a man who rules his own household justly can do justice in the State. If anyone transgresses, and does violence to the laws, or thinks to dictate to the ruler, I will not tolerate it. No! - whoever the city shall appoint to rule, that man must be obeyed, in little things and great things, in just things and unjust; for the man who is a good subject is the one who would be a good ruler.

This passage shows Creon's interpretation of commitment to the laws of man: if one expects to be a good ruler, one must follow ALL laws, even when they conflict with familial duties. He will not bend the law for Antigone, his "own kin," for this reason. While it may appear that Creon takes this position with a desire for power, it has more to do with his views on what characteristics make up a "just" and "good" ruler.

Both characters also exhibit suffering throughout the play. Antigone initially suffers the indignation of her brother. After killing (and being killed by) Eteocles, Polynices is denied an honorable burial. Antigone cannot accept that one brother is favored over another, and takes it upon herself to end the suffering of both his public image as well as her own conscience:

ANTIGONE: [...] Eteocles, they say, he has laid in the earth with due observance of right and custom, that all may be well with him among the shades below. But the poor corpse of Polynices - it has been published to the city that none shall bury him, non shall mourn him; but he shall be left unwept and unsepulchred, and the birds are welcome to feast upon him!

This situation clearly distresses Antigone. Though she holds no ill-will towards Eteocles, she is saddened and angered that Polynices does not receive the same treatment. Because of this, she is willing to suffer death for her commitment to her brother.

After refusing to pardon Antigone for the crime of burying her brother, Haemon—Creon's son and Antigone's fiancé—kills himself. Unable to cope with her son's death, Eurydice likewise commits suicide. This is when the king learns of suffering.

CREON: Lead me away, I pray you; a rash, foolish man, who has slain you, O my son, unwittingly, and you too, my wife - unhappy that I am! Where can I find comfort, where can I turn my gaze? - for where I have turned my hand, all has gone wrong; and this last blow breaks me and bows my hand.

Creon has learned his lesson too late. Putting the laws of man over his commitment to his family has ended in tragedy.

To summarize everything above, while Antigone is the model of commitment (who also exhibits suffering), Creon is the model of suffering (who also exhibits commitment). In that sense, the two characters are mirror-opposites of each other. Antigone shows strong commitment to her fallen brother by burying him against Creon's decree, and she accepts having to suffer the consequences. Creon, on the other hand, suffers greatly in having to live with the consequences of his commitment to the laws of man.