That his mother taught him - Compare Proverbs 1:8; Proverbs 6:20. If we refer the chapter to Israelite authorship, we may remember the honor paid to the wisdom of Miriam, Deborah, and Huldah; if it was the honor paid to an Edomite or an Arabian, we may think of the Queen of Sheba, whose love of Wisdom led her to sit at the feet of the son of David.

The words of King Lemuel - דברי למואל מכך dibrey lemuel melech, "The words to Muel the king." So the Syriac; and so I think it should be read, the ל lamed being the article or preposition.
But who is Muel or Lemuel? Solomon, according to general opinion; and the mother here mentioned, Bath-sheba. I cannot receive these sayings; for
1. Whoever this was, he appears to have been the first-born of his mother: called here emphatically בר בטני bar bitni, the son of my womb; which is not likely to be true of Solomon, as his mother had been the wife of Uriah, and possibly had borne that rough and faithful soldier some children.
2. It is intimated here that this son had come by a lawful marriage: hence בר נדרי bar nedarai, the son of my vow, her matrimonial covenant; for so it is most natural to understand the words. But is there any proper sense in which we can say that this was correct in reference to David, Bath-sheba and Solomon? For although the son born in adultery died, it is by no means likely that Bath-sheba made any particular vows relative to Solomon; for of her piety, so much vaunted of by some writers, we yet want the proofs.
But, however this may be, there is no evidence whatever that Muel or Lemuel means Solomon; the chapter seems, to be much later than his time, and the several Chaldaisms which occur in the very opening of it are no mean proof of this. If Agur was not the author of it, it may be considered as another supplement to the book of Proverbs. Most certainly Solomon did not write it.
The prophecy that his mother taught him - משא massa may here signify the oracle; the subject that came by Divine inspiration; see on Proverbs 30:1 (note). From this and some other circumstances it is probable that both these chapters were written by the same author. Houbigant thinks that Massa here is the name of a place; and, therefore, translates, "The words of Lemuel, king of Massa, with which his mother instructed him."

The words of king (a) Lemuel, the (b) prophecy that his mother taught him.
(a) That is, of Solomon who was called Lemuel, that is, of God, because God had ordained him to be king over Israel.
(b) The doctrine which his mother Bathsheba taught him.

The words of King Lemuel,.... Not what were spoken by him, but what were spoken to him; or declaring what his mother said, as what follows shows; of this king we have no account elsewhere under this name. Grotius thinks that King Hezekiah, whose mother Abijah, the daughter of Zechariah, whom he supposes to be a wise man, from whom she had learned much, instructed her son in the following manner; but gives no other reason for this conjecture but that this chapter follows the collection of proverbs made by the men of Hezekiah; but they are expressly said to be Solomon's, and the words of Agur more immediately follow them; and besides Hezekiah does not appear ever to be addicted to the vices this prince was; much more probable is the conjecture of Bishop Patrick, that he was a prince of another country, perhaps in Chaldea, since a Chaldee word is three times used in his mother's address to him, and another word in a Chaldee termination; and he supposes his mother to be a Jewish lady, that taught her son the lessons herein contained. But the general sense of Jewish and Christian writers is, that Solomon himself is meant; whose name Lemuel is either a corruption of his name Solomon, a fond pretty name his mother Bathsheba gave him when young, and he thought fit to write it just as his mother spoke it; as mothers often do give such broken names to their children in fond affection to them: or it was another name of his, as it appears he had more than one; it signifies "to God", one that was devoted to him, as he was by his parents and by himself; or one that belonged to God, was his, as Solomon was; he was beloved of God, and therefore called Jedidiah, 2-Samuel 12:24; one to whom God was a father, and he a son to him; and he was chosen and appointed by him to succeed his father David in the kingdom, 2-Samuel 7:13. Hillerus (a) makes the word to signify "over against God", or "before the face of the first", or of God and was a type of the "angel of faces", or of God's presence, Isaiah 63:9;
the prophecy that his mother taught him; either in his youth, or when he was come to the throne; to whom she had access, and with whom she used freedom; and particularly when she saw he was inclined unto, or going into, the vices she cautions him against. Her instruction is called a "prophecy", because she delivered it on a foresight of the sins her son would be tempted with, and liable to fall into; and this foresight was either through her natural sagacity, or under a spirit of prophecy; or rather it is so called, because any wise saying, or doctrine of moment and importance, and especially if it was by divine inspiration, was so called; see Proverbs 30:1; as Solomon tells us what his father David taught him, so here what his mother Bathsheba instructed him in; and it would have been well if he had taken the advice she gave him, and he gave to his son; see Proverbs 4:3.
(a) Onomastic. Sacr. p. 268.

When children are under the mother's eye, she has an opportunity of fashioning their minds aright. Those who are grown up, should often call to mind the good teaching they received when children. The many awful instances of promising characters who have been ruined by vile women, and love of wine, should warn every one to avoid these evils. Wine is to be used for want or medicine. Every creature of God is good, and wine, though abused, has its use. By the same rule, due praise and consolation should be used as cordials to the dejected and tempted, not administered to the confident and self-sufficient. All in authority should be more carefully temperate even than other men; and should be protectors of those who are unable or afraid to plead their own cause. Our blessed Lord did not decline the bitterest dregs of the cup of sorrow put into his hands; but he puts the cup of consolation into the hands of his people, and causes those to rejoice who are in the deepest distress.

(Proverbs. 31:1-31)
On the title of this, the sixth part of the book, see Introduction.
prophecy--(See on Proverbs 30:1).

Superscription:
1 Words of Lemuel the king,
The utterance wherewith his mother warned him.
Such would be the superscription if the interpunction of the text as it lies before us were correct. But it is not possibly right. For, notwithstanding the assurance of Ewald, 277b, למואל מלך, nevertheless, as it would be here used, remains an impossibility. Certainly under circumstances an indeterminate apposition can follow a proper name. That on coins we read מתתיה כהן גדול or נרון קיסר is nothing strange; in this case we also use the words "Nero, emperor," and that we altogether omit the article shows that the case is singular: the apposition wavers between the force of a generic and of a proper name. A similar case is the naming of the proper name with the general specification of the class to which this or that one bearing the name belongs in lists of persons, as e.g., 1-Kings 4:2-6, or in such expressions as, e.g., "Damascus, a town," or "Tel Hum, a castle," and the like; here we have the indefinite article, because the apposition is a simple declaration of the class.
(Note: Thus it is also with the examples of indeterminate gentilicia, which Riehm makes valid for למואל מלך (for he translates למואל symbolically, which, however, syntactically makes no difference): "As analogous to 'Lemuel, a king,' one may adduce 'Jeroboam, son of Nebat, an Ephrathite,' 1-Kings 11:26, instead of the usual form 'the Ephrathite;'" and בן־ימיני, Psalm 7:1, for בן הימיני; on the contrary, כהן, 1-Kings 4:5, does not belong to the subject, but is the pred.)
But would the expression, "The poem of Oscar, a king," be proper as the title of a book? Proportionally more so than "Oscar, king;" but also that form of indeterminate apposition is contrary to the usus loq., especially with a king with whom the apposition is not a generic name, but a name of honour. We assume that "Lemuel" is a symbolical name, like "Jareb" in "King Jareb," Hosea 5:13; Hosea 10:6; so we would expect the phrase to be מלך למואל(ה) rather than למואל מלך. The phrase "Lemuel, king," here in the title of this section of the book, sounds like a double name, after the manner of עבר מלך in the book of Jeremiah. In the Greek version also the phrase Λεμουέλου βασιλέως (Venet.) is not used as syntactically correct without having joined to the βασιλέως a dependent genitive such as τῶν Αράβων, while none of the old translators, except Jerome, take the words למואל מלך together in the sense of Lamuelis regis. Thus מלך משּׂא are to be taken together, with Hitzig, Bertheau, Zckler, Mhlau, and Dchsel, against Ewald and Kamphausen; משׂא, whether it be a name of a tribe or a country, or of both at the same time, is the region ruled over by Lemuel, and since this proper name throws back the determination which it has in itself on מלך, the phrase is to be translated: "Words of Lemuel the king of Massa" (vid., under Proverbs 30:1). If Aquila renders this proper name by Λεμμοῦν, Symmachus by Ἰαμουήλ, Theodotion by Ρεβουήλ, the same arbitrariness prevails with reference to the initial and terminal sound of the word, as in the case of the words Ἀμβακούμ, Βεελζεβούλ, Βελίαρ. The name למוּאל sounds like the name of Simeon's first-born, ימוּאל, Genesis 46:10, written in Numbers 26:12 and 1-Chronicles 4:24 as נמוּאל; יואל also appears, 1-Chronicles 4:35, as a Simeonite name, which Hitzig adduces in favour of his view that משׂא was a North Arab. Simeonite colony. The interchange of the names ימואל and נמואל is intelligible if it is supposed that ימואל (from ימה = ימא) designates the sworn (sworn to) of God, and נמואל (from נם Mishnic = נאם)
(Note: In the Midrash Koheleth to Proverbs 1:1, the name Lemuel (as a name of Solomon) is explained: he who has spoken to God in his heart.)
the expressed (addressed) of God; here the reference of ימו and נמו to verbal stems is at least possible, but a verb למּה is found only in the Arab., and with significations inus. But there are two other derivations of the name: (1) The verb (Arab.) waâla signifies to hasten (with the infin. of the onomatop. verbs waniyal, like raḥyal, walking, because motion, especially that which is tumultuous, proceeds with a noise), whence mawnil, the place to which one flees, retreat. Hence למוּאל or למואל, which is in this case to be assumed as the ground-form, might be formed from אל מואל, God is a refuge, with the rejection of the א. This is the opinion of Fleischer, which Mhlau adopts and has established, p. 38-41; for he shows that the initial א is not only often rejected where it is without the support of a full vocal, e.g., נחנוּ = אנחנוּ, lalah = ilalah (Deus), but that this aphaeresis not seldom also occurs where the initial has a full vocal, e.g., לעזר = אלעזר, laḥmaru = âllahmaru (ruber), laḥsâ = âl-laḥsâ (the name of a town); cf. also Blau in Deutsch. Morgenl. Zeitschr. xxv. 580. But this view is thus acceptable and tenable; a derivation which spares us by a like certainty the supposition of such an abbreviation established only by the late Palestinian לעזר, Λάζαρος, might well desire the preference. (2) Fleischer himself suggests another derivation: "The signification of the name is Deo consecratus, למו, poetic for ל, as also in Proverbs 31:4 it is to be vocalized למואל after the Masora." The form למואל is certainly not less favourable to that first derivation than to this second; the is in both cases an obscuration of the original. But that "Lemuel" may be explained in this second way is shown by "Lael," Numbers 3:24 (Olshausen, 277d).
(Note: Simonis has also compared Aethiopic proper names, such as Zakrestos, Zaiasus. Zamikal, Zamariam.)
It is a beautiful sign for King Lemuel, and a verification of his name, that it is he himself by whom we receive the admonition with which his mother in her care counselled him when he attained to independent government. אשׁר connects itself with דברי, after we have connected משׂא with מלך; it is accus. of the manner to יסּרתּוּ = יסּרתהוּ; cf. הטּתּוּ, Proverbs 7:21, with גּמלתהוּ, Proverbs 31:12 : wherewith (with which words) she earnestly and impressively admonished him. The Syr. translates: words of Muel, as if ל were that of the author. "Others as inconsistently: words to Lemuel - they are words which is himself ought to carry in his mouth as received from his mother" (Fleischer).
The name "Massa," is it here means effatum, would be proportionally more appropriate for these "Words" of Lemuel than for the "Words" of Agur, for the maternal counsels form an inwardly connected compact whole. They begin with a question which maternal love puts to itself with regard to the beloved son whom she would advise:

Lemuel - Of Solomon, by the general consent both of Jewish and Christian writers; this name signifies one from God, or belonging to God, and such an one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his reconciliation to them after their repentance. Possibly his mother gave him this name to mind him of his great obligations to God, and of the justice of his devoting himself to God's service.