James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6 51 (panta dovlon) and hypocrisy (uJpokrivsei") and envy (fqovnou") and all v slander (pavsa" katalaliav")”. The negative attitude toward society is specified in order to arouse the readers to leave their antisocial tendencies behind and become aware of their Christian duty. The expression perisseivan kakiva" in James, however, is hardly a detailed description of the previous pa'san rJuparivan. It is therefore conceivable that rather than using perisseiva in the sense of “overflowing”, James has employed the word in another meaning of the “perisseu”- stem, that is, “remainder” (cf. perivsseuma in Mark 8,8). The translation of the phrase perisseivan kakiva" as “every trace of malice” might therefore be preferable (40). If this is correct, however, it would not only fit the context neatly, but also precisely render the point made in Did 3,1: “my child, flee from all evil (ajpo; panto;" ponhrou) and from anything resembling it” (kai; ajpo; panto;" oJmoivou ' aujtou'). The central moral preventative of Did 3,1-6 is to avoid anything resembling evil. In addition to Jas 1,21, 1 Pet 2,1 also seems to reflect the maxim in Did 3,1. The form of the tradition in James, however, is closer to Did 3,1 than that in 1 Peter which apparently has been reworked and elaborated. Another aspect of Jas 1,21 requires comment here. Salvation comes through the “implanted word” which must be “received in meekness” (1,21b). The pre-eminent characteristic of wisdom in James is “meekness” (41). Since anger blocks the path to righteousness, one should avoid anything resembling evil and instead be meek. In Jas 1,20-21 meekness is morally contrasted with anger. This contrast returns in Jas 3,13-18 when James makes the distinction between two types of wisdom: from above and from below. A humble and simple dependence upon God is needed since wisdom from above only finds a true home in the lives of the meek (3,13). The eij dev introduction in 3,14 contrasts the desirable prau?thti with the zh'lon in the ensuing verse. A similar antagonism is found in the Two Ways as well. The virtue (40) Cf. DAVIDS, The Epistle of James, 94. See also the following statement: “As parallel uses of perisseia (literally ‘abundance / overflowing’) suggest, its main function here is rhetorical: with pasa it extends the negative admonition to every form of wickedness (see Rom 5:17; 2 Cor 8:2; 10:15)”; JOHNSON, The Letter of James, 201. And compare the following: “This meaning (‘remainder’) cannot be demonstrated for perisseiva but can be for the noun perivsseuma. It is an attractive proposal in that it would firmly establish that James is speaking to incomplete Christians”; BAKER, Personal Speech-Ethics, 90, n. 13. (41) HARTIN, James, 97, 191-193; 216.