Eccl 5:10

“If, he says, you see among people those on the one hand who are oppressed and those on the other who do wrong in judgment, and still others who practice justice, do not be amazed that this occurs as if there were no divine foresight. Rather, know that God guards everything through Christ and that he also exercises his provision over everything through his holy angels, who excel in their knowledge of earthly events. God is the ruler of the world that he created, and he allots suffering to those who prefer greed and the vanity of this life to knowledge of Christ. But to those who live their lives in goodness, conduct themselves with courage and serve justly, he grants the knowledge of God and a peaceful rest. He grants this whether their knowledge was small or great here, for "we know in part and we prophesy in part." But in the end, he will receive these, while those who were filled with wickedness will find no rest from the worm produced by their evil.”

“When they are intent on increasing money, let them hear what is written: "The covetous man is not filled with money, and he that loves riches shall not reap fruit thereof." For indeed he would reap fruit of them, were he minded, not loving them, to disperse them well. But whoever in his affection for them retains them shall surely leave them behind here without fruit. When they burn to be filled at once with all manner of wealth, let them hear what is written: "He that makes haste to be rich shall not be innocent." For certainly he who goes about to increase wealth is negligent in avoiding sin; and, being caught after the manner of birds, while looking greedily at the bait of earthly things, he is not aware in what a noose of sin he is being strangled.”

“"The covetous man shall not be filled with money." Above he set forth the remedy against the vanity of malice; here he adds secondly the remedy against the vanity of avarice. Now the remedy against avarice is contempt of earthly goods; therefore here he urges contempt of riches. And he does this indeed by a threefold reason: for first he shows that riches are not to be desired, because they do not enrich their possessors; second, because they are not frequently transmitted to posterity, at the passage: "There is another grievous evil"; third, because they frequently devolve to strangers, at the passage: "There is also another evil which I have seen under the sun," etc. First, riches are to be despised because they do not enrich their possessors, and this for a threefold reason. First, therefore, he detests avarice, because the riches that are desired neither help nor enrich their possessors, because they do not suffice; second, because they do not profit; third, because they afflict. Riches are therefore to be detested and spurned, because they do not suffice for the covetous man, and this is what the covetous man first desires, namely sufficiency. Therefore he says: "The covetous man shall not be filled with money:" Sirach 14: "The eye of the covetous man is insatiable." Whence Jerome: "The miser lacks both what he has and what he does not have"; and Seneca: "If you wish to make yourself rich, you must not add to your money but subtract from your desire." Here secondly he dissuades from the love of riches, because they do not profit. Therefore he says: "And he who loves riches shall not reap fruit from them," and thus they do not profit: Sirach 10: "There is nothing more wicked than to love money. For such a one has his soul for sale"; and thus riches profit the miser nothing, because he gives his soul for money: whence Matthew 16: "What does it profit a man, if he gain the whole world, yet suffer the loss of his own soul"? as if to say: nothing. And from this he infers the vanity of loving them: "And this therefore is vanity," both of fault and of punishment: concerning the first, the Psalm: "Sons of men, how long will you be heavy of heart" etc.; concerning the second, the Psalm: "Their days were consumed in vanity" etc. The Psalm: "Behold the man who did not make God his helper, but trusted in the abundance of his riches and prevailed in his vanity."”

“The world with its things is vain, because it does not provide fullness to the one who possesses it: whence it is said in Ecclesiastes 5: The covetous man shall not be satisfied with money. And the reason for this is that all worldly things are vain, and vain things do not satisfy: whence it is said in Ecclesiasticus 34: Vain hope and falsehood to the senseless man, as one who grasps at a shadow and pursues the wind: so is he who attends to lying visions: whence just as the wind does not satisfy the stomach, nor does a shadow fill it, so neither do temporal things, which are the shadow of eternal things, for which the soul was created. Vain also, because the world does not yield fruit to the one who loves it: whence it is said in Ecclesiastes 5: He who loves riches shall not reap fruit from them: and this therefore is vanity. He reaps no fruit, but rather loss, because by gaining the world he loses God and loses himself: and according to what is said in Matthew 16: What does it profit a man, if he gain the whole world, yet suffer the loss of his own soul?”