Jonathan Edwards expected his inquiry on the Freedom of the Will to be the definitive work on that subject, establishing for all time the truth of predestination on the twin pillars of reason and revelation. He answered every objection of the Arminians with irrefutable scriptural texts, biting satire, and devastating logic. He brought the revolutionary insights of Locke and Newton to the defense of Reformed doctrine, restructuring ancient truths on the foundations of the latest science.

The effort was immediately successful. For sixteen years no one dared to publish a rebuttal. Then, in 1770, with Edwards safely dead, James Dana of Wallingford, Connecticut, published An Examination of the Late President Edwards's Enquiry on Freedom of Will.

In 1 Cor 4:8–13 Paul sharply contrasts his life of hardship as an apostle with that of the Corinthians who glory in spiritual riches and power. In this context he admonishes the Corinthians to imitate him (μιμηταί μoυ γίνεσθε) and even sends Timothy to remind them of “my ways in Christ” (ἀναμήσει τὰϛ ‘δoύϛ μoυ τὰϛ ἐν Ξριττῷ 'I7eta;σoῦ, 1 Cor 4:16–17). But Paul offers almost no guidance that would enable us to ascertain specifically what aspects of his life are to be imitated. The lack of specificity on Paul's part has vexed many interpreters of 1 Cor 4:16. In the hope of clarifying what Paul means by the central term, “imitator,” scholars have studied its use elsewhere in the Pauline corpus (1 Cor 11:1; 1 Thess 1:6–7; 2:14; Phil 3:17; cf. also the deutero-Pauline passages, 2 Thess 3:7–9; Eph 4:32–5:1).

The admonition to ransom captives has a long paraenetic and social tradition that is documented in a variety of genres in early Christian literature. It is a tradition which, like many of its companion pieces in paraenetic literature, springs from roots in the Hebrew Scriptures which were consciously adopted by Christians as an important base upon which to build their own theology. The development of this particular tradition in early Christianity is an interesting example and test case of how a theological and moral conviction was not limited to verbal expression but was effectively translated into practice and creatively adapted to changing situations.