James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6 43 In order to reach our goal, we must now make a detour and take the following (indirect) steps. I shall first examine the verses at issue in their immediate context. Because a detailed treatment of Jas 4,1-6 is beyond the scope of this article, attention will be paid solely to some basic points. I shall also address the relevant background of Jas 4,1-6, found in Jas 1,13-21. As will be supported by the discussion below, there is an undeniable relationship between these two sections (section 2). I next focus upon Jas 1,13-21 and ascertain the section’s close affinity with the particular wording of Did 3,1-6, a symmetrically patterned unit of five strophes called the teknon (“child”) section (section 3). In a subsequent section, I will make clear that Did 3,1-6 exhibits many similarities with rabbinic literature and, especially, with the early layer of Derekh Erets tracts (section 4). The relevance of this phenomenon will become all the more evident in the ensuing section where I establish that these particular Derekh Erets materials also provide the most appropriate framework for understanding how James writes about the Law in 2,8-11 and 4,11-12 (section 5). Finally, I will focus on the verses at issue. A concluding section will reveal the close associations between Jas 4,1-4 and the Jewish moral tradition represented by Did 3,1-6. I address the question as to how James modified and radicalised this Jewish Derekh Erets tradition to fit his ideas (section 6). 2. Jas 4,1-6 and its Relevant Background in Jas 1,13-21 The passage in Jas 4,1-4 belongs to the division 4,1-6 which in turn is part of the coherent literary unit Jas 3,13–4,10. This unit which might be “the very heart of the epistle” (20) calls to conversion from one way of life to another. It is composed of four subsections: an exposition presenting the distinction James makes between two types of wisdom, the one from above and the other from below (3,13-18), the accusation where the author levels strong criticism against what can be labelled as a life led without wisdom (4,1-6), a call to repentance (4,7-10), and finally some concrete practical advice is given (4,11-12). Having declared at the end of chapter 3 that true wisdom is peace, James begins in chapter 4 with some remarks about the origins of strife. “From where do wars and from where do battles among you come? Is it not from your desires (hJdonaiv) that are at war among your (20) HARTIN, James and the Q Sayings, 31.