In the first part of this section, the יראי אלוקים mentions an idea and also responds to the נהנה and עמל. He responds to the נהנה that it's a cop-out just saying that G-d is in complete control. He responds to the עמל that it's arrogant to say man's in complete control. So far so good, I really do agree with the יראי אלוקים. For us to walk around and say G-d is in complete control is just an excuse to do whatever we want; and for us to say man is in complete control is just acting haughty. He tells us that we should be careful when we go to the BHMK - we should obey G-d instead of just giving sacrifices and relying on being forgiven for our sins (we should just not sin). Additionally he tells us to let our words be few (we shouldn't talk so much), G-d is in שמים we're just here (on land)! If you vow, fulfill it. Better not to vow than to not keep your vow. He says this because if you vow you're implying that you're in control. If you talk a lot (against G-d) you're implying that you can make the world and if you did it it would be amazing. WE CAN'T MANIPULATE SPIRITUAL EXISTENCE. By giving us all of these examples the יראי אלוקים is showing us that although we admit that G-d is ultimately in control, we are still accountable for our actions!
In the next part he tells us that if we see oppression, lack of justice, lack of righteousness it's because there is a hierarchy: man is in charge of man, G-d's in charge of man. G-d is in charge of the world - he sets everything up - there are certain things man can't do. BUT: man does have accountability. In this section he's trying to show us that there's a partnership between man and G-d. We have to try to make this world a better place. But we might not, we probably won't, achieve it because we're not G-d. This also makes sense: as G-d's creatures we want to strive to ensure there's a perfect world, but since we aren't G-d we might not achieve this.
In the third and final part, he tells us that even a king is a servant. It's הבל if you love money because no matter how much you get, you'll never be satisfied. There's a never ending drive just to acquire. It's הבל because you'll never be happy - it's just a never ending cycle. The owner has nothing but the one who's the laborer - whether he has a lot or a little - is the one who sleeps sweetly, but the rich can't sleep. He's telling us that even a king is an עבד: he works all day, gets paid, doesn't make a difference how much. He's happy. He's enjoying toil. He's content with whatever he has. The owner can never be content - he always wants more. He's trying to show us that we do have a purpose, but we won't reach it because we're not G-d. Life is the journey - not the destination. Man is in control of our actions, but still subservient to G-d.
Overall, I really do agree with the יראי אלוקים, I just wish he would have addressed the problems that were raised by the עמל and the נהנה (like injustice, what happens after death, having an heir, etc.). BUT I FINALLY LIKE SOMETHING IN KOHELET!! YAY!
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