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.

        These two warnings are joined together by v. 18, "It is good that you should take hold of one without letting go of the other". The antecedents of the demonstrative pronouns (hzm...hzb) are ambiguous, and may refer either to the warnings against extreme behavior or to extreme behavior itself. What is clear, however, is the call for balance, seizing one without letting go of the other, in the one who fears God, for this allows one to )cy²⁷. What Qoheleth approves of then, is no ethical nihilism, but, "a concession to the reality of human imperfection" for "the mortal at best is...simul iustus et peccator – at once a just one and a sinner"²⁸. Balance between righteousness and wickedness is not an ethical compromise, "as if righteousness should be tempered with a modicum of wickedness"²⁹. Rather, it is the proper manifestation of fear. In fearing God, one must recognize the great chasm between humanity and divinity. There are simply things humans cannot hope to achieve because of their finite nature. But, in fearing God, one must obey the divine. It is "recognition that one is human, and so one can be no less but also is no more" ³⁰. And because the golden mean of Qoheleth does not advocate an ethical average, there is a reminder in v. 19 of the great value of wisdom ³¹. It is yet another reminder that imperfect humanity has been called to higher achievements. But once again, this call is quickly tempered by a reminder of the inherent fallibility of mortals in vv. 20-22.