Bernard P. Robinson, «Form and Meaning in Psalm 131», Vol. 79 (1998) 180-197
Psalm 131 displays a subtle play on words. The psalmist has silenced and calmed down his soul/breast (he has put an end to its loud complaints). The two verbs used express or suggest the idea of assimilation (I have transformed it into something silent and something calm), which leads up to the material image which follows. In 2b gamul means a child that has been weaned or is happy (and has stopped crying loudly); instead of kaggamul one should read tiggmol, you have been nice to me. Although the psalm has an unusual form, it has the same structure as Psalm 130. It probably constitutes a literary unit. It may by royal psalm.
All of our scripture, old and new, is divinely inspired...But the Book of Psalms has a special claim on our attention...since it is like a paradise garden containing all the fruits of Scripture and expressing them in song, making them its own...It seems to me that those who sing the Psalms are furnished with a mirror in which to contemplate themselves and their own feelings and to give expression to these feelings 60.
As for Psalm 131 in particular, the Fathers aptly illustrate its teaching (which is summarized by Hilary as that "humility is the greatest work of our faith" 61) from the New Testament. Thus Athanasius and John Chrysostom link it with the Gospel call in Matt 18,3 to become like little children 62. Cassiodorus gives examples from the New Testament of haughty eyes (the rich man who destroys his barns), of walking in great matters (Pilate), and of walking in matters too wondrous (Simon Magus). He also notes that Pauls advice in Rom 11,20 not to be proud but to stand in awe chimes in with the teaching of the Psalmist 63. For the Christian, the model for such humility must, of course, be the one who is represented as having said, "Learn of me, for I am gentle and humble of heart" (Matt 11,29).