Biblical Meaning of Weaned in Psalm 131

Psalm 131:2, in the King James Version, states, "Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child" ^[1]. This verse is central to understanding the psalmist's state of humility and contentment before God.

The literary context of Psalm 131 places it as a Psalm of Ascent, a collection of psalms (Psalms 120–134) traditionally sung by pilgrims on their way to Jerusalem for festivals. These psalms often express themes of trust, hope, and reliance on God ^[9]. Psalm 131 itself is a short psalm, focusing on humility and a quiet trust in the Lord, contrasting with ambition or pride. The psalmist, often identified with David, declares that his heart is not proud, nor his eyes haughty, and he does not involve himself in matters too great or too marvelous for him ^[1]. Instead, he likens his soul to a weaned child.

The key term in this verse is "weaned child." The imagery of a weaned child evokes a specific stage of development and a particular emotional state. A nursing infant is entirely dependent on its mother for sustenance and comfort, often crying out for milk. A weaned child, however, has moved past this immediate, demanding need. While still dependent on its mother for care, its cries for milk have ceased, and it has learned a measure of patience and contentment, finding comfort in the mother's presence rather than solely in her breast ^[8]. John Calvin, in his commentary on Genesis, discusses the concept of children's dependence on food, noting that they "cannot even stretch out their hand to receive it" ^[8]. The weaned child, by contrast, has learned to wait and trust.

The comparison to a weaned child signifies a soul that has ceased its restless striving and ambitious desires, finding peace and quietude in God's presence. The psalmist is not seeking great things or things too high for him, but rather has found a settled state of humility and trust ^[1]. This spiritual weaning implies a detachment from worldly desires and an abandonment of self-reliance, leading to a profound sense of peace and security in God alone. Just as a weaned child no longer clamors for its mother's milk but rests contentedly in her arms, the psalmist's soul rests in God, free from the agitation of unfulfilled desires or the pursuit of self-glory.

This imagery has functioned in Christian tradition as a powerful metaphor for spiritual maturity and humility. It suggests a soul that has learned to surrender its own will and desires, trusting completely in God's provision and timing. The "quieted" soul is one that has ceased its spiritual "crying" for immediate gratification or understanding, instead resting in a deeper, more mature faith. This state is contrasted with the "gainsaying" or rebellious spirit seen in figures like Korah, who perished due to their opposition and greed ^[5]. The weaned child represents a spirit of acceptance and peace, a departure from the restless pursuit of worldly "corn" or "wine" which can lead to drunkenness and judgment ^{[2, 3, 4, 7, 10]}. Instead, the psalmist finds contentment in God's presence, much like the "remnant" preserved by God's compassion even amidst depravity ^[6]. The psalmist's quieted soul reflects a state of being that is not easily "wounded" or "bruised" by external circumstances, but finds its peace internally through trust in God ^[11].

Sources

King James Version “[KJV] Psalms 131:2 — Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Corn — The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24. In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 ("wheat"), the word thus translated (bar; i.e., "winnowed") means corn purified from chaff. With this corresponds the use of the word in the New Testament (Matt. 3:12; Luke 3:17; Acts 7:12). In Ps. 65:13 it means "growing corn." In Gen. 42:1, 2, 19, Josh. 9:14, Neh.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Wine — The common Hebrew word for wine is yayin, from a root meaning "to boil up," "to be in a ferment." Others derive it from a root meaning "to tread out," and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered. (1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins. (2.) Asis, "sweet wine," or "new wine," the produ”
Psalms (Protestant academic) “Tyndale House on Psalms 60:3: 60:3 wine (Hebrew yayin) that sent us reeling: Yayin, the generic Hebrew term meaning “wine,” is often associated with drunkenness (2 Sam 13:28; Isa 5:11; 28:7-8; cp. Ps 104:15; Deut 14:26; Isa 55:1); it symbolized God’s judgment of the wicked (Ps 75:8; Jer 51:7).”
Jude (Presbyterian) “Jamieson, Fausset & Brown on Jude 1:11: Woe--See on Pe2 2:14, "cursed children." Cain--the murderer: the root of whose sin was hatred and envy of the godly, as it is the sin of these seducers. ran greedily--literally, "have been poured forth" like a torrent that has burst its banks. Reckless of what it costs, the loss of God's favor and heaven, on they rush after gain like Balaam. perished in the gainsaying of Core--(compare Note, see on Jde 1:12). When we read of Korah perishing by gainsaying, we read virtually also of these perishing in like manner through the same: for the same seed b”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.5: carried into captivity, the Jews still remained entire and uninjured. Isaiah extols this compassion which God manifested, in not permitting his Church to perish, but preserving some remnant. At the same time he shews that the Jews are so depraved and corrupted that they do not permit God to exercise this compassion, and that, in consequence of the wickedness which prevailed among them, not less than in Israel, they too must feel the avenging hand of God. This order ought to be carefully observed; for many persons blunder in the exposition of ”
Genesis (Protestant academic) “Tyndale House on Genesis 9:21: 9:21 wine . . . became drunk: Wine is a gift from God (Deut 14:26; Ps 104:15; Isa 55:1; see Luke 22:14-20; John 2:1-11). Scripture is clear, however, that excessive consumption of alcohol is a perilous sin (Prov 23:20-21, 29-35; 1 Cor 6:10).”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 24.13: anxiety about the providing of food than children, who cannot even stretch out their hand to receive it. Others translate it “youth,” but I know not with what meaning. 186 186 Alii vertunt pubem; sed nescio quo sensu . Others take it, simply, according to the proportion and number of the little children. To me the genuine sense seems to be that he fed all, from the greatest to the least. Therefore, there was sufficient bread for the whole family of Jacob, because, by the care of Joseph, provision was made to supply nourishment e”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 13.14: have finished our course. If we now “sow in tears,” then undoubtedly we shall “reap with joy” and ecstasy. ( Psalm 126:5 .) Let us not dread the insults or reproaches of men, which will one day procure for us the highest glory. Having obtained here the beginnings of this happiness and glory, by being adopted by God, and beginning to bear the image of Christ, let us firmly and resolutely await the completion of it at the last day. For Jehovah hath spoken it. After so many dreadful calamities, it might be thought that such an event was incredi”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 12.13: and of food, and you have taken occasion from it to grow insolent against God; and therefore you will justly be deprived of them, and, instead of your wanton indulgence, wailing and lamentations will be heard in the streets.” All joy is darkened. The metaphor in this second clause deserves attention; for, as we say that joy brightens when it obtains its object, so the Prophet here says, that “joy is darkened,” because sorrow may be said to be a cloud drawn over it. To rejoice is not in itself evil, any more than to drink; and the Prophet doe”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 53:5: wounded--a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. bruised--crushing inward and outward suffering (see on Isa 53:10). chastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment s”

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