Having demonstrated that our eyes should not be lifted up away from God to things of the world of men, St. Hilary begins to examine the second verse of Pslam 130(131):

Then follows: ‘Neither have I walked amid great things, nor amid wonderful things that are above me.’ It is most dangerous to walk amid mean things, and not to linger amid wonderful things. God’s utterances are great; He Himself is wonderful in the highest: how then can the psalmist pride himself as on a good work for not walking amid great and wonderful things? It is the addition of the words, ‘which are above me,’ that shews that the walking is not amid those things which men commonly regard as great and wonderful.

If God is above us all and is great and wonderful, why does the psalmist exhort himself (and us) not to walk among great things or amid wonderful things that are above us? In light of the first verse, which warns us not to lift up our eyes from God to earthly things, St. Hilary sees a similar pattern in this verse. The phrase, “which are above me” is to be understood in the same way that “Neither have mine eyes been lifted up.”

There is a poetic convention within Hebrew that sees an idea restated twice. This is not only a poetic device, but also a tool with which to help clarify what the two statements are saying. Thus, it is perfectly acceptable for St. Hilary to read the phrase “which is above me” in light of lifting up the eyes to ungodly things.

In other words, the great and wonderful things that are above (and therefore would draw us to lift up our eyes) are not heavenly things, but rather those things which men consider to be great and wonderful. It emphasizes the choice we have to make on a daily basis between the Kingdom of God and the world. Which do we seek, which do we look upon with fondness, which glory do we desire, which do we consider great and wonderful? We cannot walk in a way that seeks both. We must choose the glory of God and His Kingdom or the glory man.