I. We left Koheleth in the act of exhorting us to fear God. The fear of God, of course, implies a belief in the Divine superintendence of human affairs. This belief Koheleth now proceeds to justify. (1) Do not be alarmed, he says, when you see the injustice of oppressors. There are limits beyond which this injustice cannot go. God is the Author of this system of restriction and punishment. (2) The Divine government may be seen in the law of compensation. Pleasure does not increase, but, on the contrary, rather diminishes, with the increase of wealth. The rich man has little to do but to watch others devouring his wealth. (3) The excessive desire for wealth often over-reaches itself, and ends in poverty.
II. Koheleth asserts (Ecclesiastes 6:7) that no one ever extracts enjoyment out of life. "The labour of man is for his mouth " that is, for enjoyment but he is never satisfied. His very wishes give him not his wish. The fact is, says Koheleth, returning to a former thought, everything has been predetermined for us; we are hemmed in by limits and fatalities to which we can but submit. It is useless trying to contend with One mightier than ourselves.
III. He now takes a new departure. He inquires whether true happiness is to be found in a life of social respectability or popularity. In chap. vii. and the first part of chap. viii. he gives us some of the maxims by which such a life would be guided. The thoughts are very loosely connected, but the underlying idea is this: the popular man, the successful man, the man whom society delights to honour, is always characterised by prudence, discretion, moderation, self-control, and by a certain savoir-fairean instinct which teaches him what to do and when to do nothing. (1) The wise man is ready to receive instruction not only from the silent teaching of the dead, but also from the advice of the living if they are wiser than himself. (2) The prudent man of the world is distinguished by a cheerful, easy-going, happy temperament. Instead of longing for the past, he makes the best of the present. (3) Koheleth now propounds another maxim of worldly policy a maxim in which we see him at his worst. A prudent man of the world will not trouble himself too much about righteousness. He cannot be quite sure that it will pay, though a certain amount of it is likely to help him on. And what is true of righteousness is true of wisdom. Poor Koheleth in his present mood has fallen into deep moral degradation. Policy has taken the place of duty. In the long run the policy of expediency, which he here calls wisdom, will turn out to be but folly.
A. W. Momerie, Agnosticism,p. 219.