John H. Choi, «The Doctrine of the Golden Mean in Qoh 7,15-18: A Universal Human Pursuit», Vol. 83 (2002) 358-374

Two issues surrounding the doctrine of the golden mean in Qoh 7,15-18 are addressed. First, a review and critique of previous research demonstrates that the passage indeed supports the golden mean, and does not present a theological problem to the reader. Secondly, the view that the golden mean is a Hellenistic product is challenged by considering: (1) the dating and (2) nature of cultural exchange between Greece and the Near East; (3) linguistic data indicating an early date of composition for Qoheleth; and (4) the presence of Near Eastern and Eastern ideas of the golden mean. These four factors demonstrate that the golden mean in Qoheleth likely is not of Greek origin from the time of Alexander the Great, but is likely a universal phenomenon.

statements of facts, not attempts at producing a "counter-dogma" ¹⁸. Qoheleth simply states that "a man perishes in his righteousness"¹⁹ with no explanation why this happens, only that it does, for such is the unpredictable nature of life²⁰. And because life is unpredictable, moderation is prescribed. Neither extreme is desirable, but why?

        The warning against extreme righteousness points to an effort to achieve something un-human. In essence, it is a warning against a hopeless aspiration "to a righteousness that admits only of good but allows no mistakes at all"²¹. In Qoheleth’s view, this aspiration is hopeless, because, as stated in v. 20, qydc Ny). This does not mean that there are none righteous at all, however²², as the clause qydc Ny) is modified by the relative clause )+xy )lw bw+-h#&(y r#$), which reminds the reader that "There is no one so righteous".²³ A pursuit of hyper-righteousness, then, is the ultimate act of "presumption"²⁴, and "hubris" ²⁵, because it is more than an effort to please the divine. It is an endeavor to span the great divide between humanity and divinity. The warning is a reminder that one must live life happy in the lot that God has given, and not strive for what lies beyond the mortal’s grasp ²⁶.

        Seeing that a pursuit of extreme righteousness leads to ruin, one may be tempted to head for the other extreme. The second warning in v. 17 reminds the reader that this is not advisable, either. True, humanity is burdened with imperfection, but this does not permit unchecked debauchery. Humanity is still called to fear God, and in doing so, must take care to do what God has commanded. This call, however, is tempered with a reminder that humanity will fall short. In a way, the warnings are a measure of grace, as they free humanity from the notion that the divine expects perfection. The warning against being very wicked, then, may not be a ringing endorsement to be moderately wicked, but accepts that humanity’s pursuit of the divine will be flawed.