Here we can see that both Jews and Gentiles are baptized into the Body of Christ:

"For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (1 Cor.12:13).

In this passage Paul uses the pronoun "we" twice and from his introduction in that same epistle we can know that that pronoun is not only referring to those in the church at Corinth but also "all that in every place call upon the name of Jesus Christ our Lord":

"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's" (1 Cor.1:2).

The Jewish believers living in the first century did indeed call on the name of Jesus Christ so therefore they too belonged to the Body of Christ. Cornelius Stam, the founder of the Berean Bible Society, wrote the following commentary on 1 Corinthians 1:2:

"There are other evidences that the kingdom saints of Paul's day became members of the Body of Christ. In I Corinthians 1:2, Paul addresses his letter to the Corinthian church, 'with all that in every place call upon the name of Jesus Christ our Lord, both theirs [those in every place] and ours [those with Paul].' And he says to 'all' these believers 'in every place': 'For by one Spirit are we all baptized into one Body, whether we be Jews or Gentiles' (I Cor. 12:13). How can this be made to exclude the Judean believers?" (Cornelius Stam, Commentary on Galatians [Stevens Point, WI: Worzalla Publishing Co., 1998], 198).

Cornelius Stam is not alone about his interpretation of 1 Corinthians 1:2. Matthew Henry wrote:

"In conjunction with the church at Corinth, he directs the epistle 'to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours' " (Matthew Henry, Commentary at 1 Corinthians 1:2).

John Nelson Darby understood the verse in the same way, writing the following:

"He addresses the assembly of God at Corinth, adding a character (the application of which is evident when we consider the contents of the epistle) 'sanctified in Christ Jesus.' Afterwards the universality of the application of the doctrine and instructions of the epistle, and of its authority over all Christians, wherever they might be, is brought forward in this address" (John Nelson Darby, Commentary at 1 Corinthians 1:2).

A.R. Fausset comments on the verse matches both Stam and Darby' comments:

"with all that in every place call upon . . . Christ--The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [Epistle to the Smyraeans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader ( 1Cr 1:12 ), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare 2Ti 2:22). Still a general unity of discipline and doctrine in the several churches is implied in 1Cr 4:17 7:17 11:16 14:33, 36" (A. R. Fausset, Jamieson, Fausset & Brown; Commentary on 1 Corinthians 1:2).

Albert Barnes also interpreted the verse in the same way which Stam interpreted it:

"That he expected that this Epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places; compare 1 Thessalonians 5:27; 'I charge you by the Lord that this Epistle be read unto all the holy brethren;' Colossians 4:16; 'And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans.' It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read - the ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to a sect. His heart was full of love, and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit" (Notes on the Bible by Albert Barnes [1834], Commentary at 1 Corinthians 1:2).

Let us look at the following verse again:

"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's" (1 Cor.1:2).

The word "sanctified" is translated from the Greek word hagiazo and it means " to separate from profane things and dedicate to God" (Thayer's Greek English Lexicon). The believer has been separated from the world by being placed "in Christ Jesus", the Body of Christ. Here the Apostle Paul says that if anyone be "in Christ" then he is a new creation:

"So if any one be in Christ, there is a new creation; the old things have passed away; behold all things have become new" (2 Cor.5:17; J. N. Darby Translation).

Cornelius Stam says, "The above rendering of II Cor. 5:17 by J.N.Darby, in his 'New Translation,' is doubtless more accurate than that of the 'Authorized Version'.' This 'new creation,' this 'one new man,' this 'joint body,' formed of Jews and Gentiles made one in Christ, is called 'His body, the fulness of Him that filleth all in all' (Eph. 1:23)" (Stam, True Spirituality [Berean Literature Foundation, 1984], p. 48,50).

Those who are said to be "in Christ" are members of the Church, which is His Body. If "any one be in Christ" he is a member of the Body of Christ. It is inconceivable that Paul would use the phrase "in Christ" indiscriminately, sometimes applying it to the Body of Christ and sometimes not. That would lead to nothing but confusion and our Lord is not a God of confusion. Therefore when the terms "in Christ Jesus" and "in Christ" are used in the following Jewish epistles they are referring to those in ther Body Of Christ:

"Peace be with you all that are in Christ Jesus" (1Pet.5:14).

"Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good manner of life in Christ" (1 Pet.3:16).

John also wrote, "And this is the record, that God hath given to us eternal life, and this life is in his Son" (1 Jn.5:11).

This is similiar to what Paul said to those in the church at Colosse:

"For ye are dead, and your life is hid with Christ in God. When Christ, Who is our life, shall appear, then shall ye also appear with him in glory" (Col.3:3-4).

However, there are some Mid Acts believers who say that Paul's words here should be understood in its broadest sense of "redemption." However, the only verse which they can quote where the words "in Christ" are used to refer to redemption is this one:

"For as in Adam all die, even so in Christ shall all be made alive" (1 Cor.15:22).

In this verse we find a definite article (the) before the word "Christ":

"For as in the Adam all die, thus also in the Christ all shall be made alive" (J.N. Darby Translation).

In all the times when Paul uses the term "in Christ" to refer to being a member of the Body of Christ he never uses the definite article before the word "Christ." Therefore there is no evidence from the Scriptures to support the idea that the phrase "in Christ" is used in any other way than to denote someone being a member of the Body of Christ.

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