RUN, RUNNING (run, rtin'ning). See GAMES. RUSH (rush). See AGNION; REED.
RUST (rust), (Gr. bro'sis, eating; tic, ee cs'). This is the translation of two different Greek words in Matt. vi :19, 20, and in James v :3. In the former passage the word brosis has by some been understood to denote the larva of some moth injurious to corn. The allusion of St.
James is to the corroding nature of eeos on met als. Rust is, however, generally used, as almost everywhere in Greek writers, of that which is eaten, food (Heb. xii:t6; 2 Cor. ix:to).
RUTH (ruth), (Heb. moth, a female friend).
A Moabitish woman, brought, under peculiar circumstances, into intimate relation with the stock of Israel, and whose history is given in one of the books of the sacred canon which bears her name. The narrative that brings her into the range of inspired story is constructed with idyllic simplicity and pathos, and forms a pleasant relief to the somber and repulsive shades of the picture which the reader has just been contemplating in the later annals of the Judges.
(1) History of Family. It is the domestic history of a family compelled, by the urgency of a famine, to abandon the land of Canaan, and seek an asylum in the territories of Moab. Elime lech, the head of the emigrating household, dies in the land of his sojourn, where his two surviving sons (B. C. about to7o) 'took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth.' On the death of the sons, the widowed parent, resolving to return to her country and kindred, the filial affec tion Of the daughters-in-law is put to a severe test, and Ruth determines at all hazards to accompany Naomi.
(2) Ruth and Boaz. She accordingly arrives at Bethlehem with her mother, where, in the ex tremity of want, she goes to glean after the reap ers in the harvest-field of Boaz, a wealthy kinsman of her deceased father-in-law, Elimelech.
Attracted by her appearance, and informed of her exemplary conduct towards her mother-in law, Boaz bade her return from day to day, and directed his servants to give her a courteous wel come. An omen so propitious could not but be regarded as a special encouragement to both, and Naomi therefore counseled Ruth to seek an op portunity for intimating to Boaz the claim she had upon him as the nearest kinsman of her deceased husband. A stratagem, which in other circum
stances would have been of very doubtful pro priety, was adopted for compassing this object; and though Boaz entertained the proposal favor ably, yet he replied that there was another person more nearly related to the family than himself, whose title must first be disposed of. Without delay he applied himself to ascertain whether the kinsman in question was inclined to assert his right—a right which extended to a purchase of the ransom (at the Jubilee) of Elimelech's estate. Finding him indisposed to the measure, he ob tained from him a release, ratified according to the legal forms of the time, and then proceeded himself to redeem the patrimony of Elimelech. and espoused the widow of his son (B. C. about io6o) in order 'to raise up the name of the dead upon his inheritance.' (3) Ancestor of David. From this union sprang David, the illustrious king of Israel, whose line the writer traces up, in conclusion, through Boa; to Pharez, son of Judah.
The principal difficulty in regard to the book arises, however, from this very genealogy, in which it is stated that Boaz, who was the hus band of Ruth, and the great-grandfather of David, was the son of Salmon by Rachab. Now, if by Rachab we suppose to be meant, as is usually un derstood, Rahab the harlot, who protected the spies, it is not easy to conceive that only three persons—Boaz, Obed and Jesse, should have in tervened between her and David, a period of near 400 years. But the solution of Usher is not im probable, that the ancestors of David, as persons of preeminent piety, were favored with extraordi nary longevity. Or it may be that the sacred writers have mentioned in the genealogy only such names as were distinguished.
(4) Practical Lessons. The practical lessons of the book are manifold and impressive—the sure reward of filial devotion and trust in God; the true use of the calamities of life; the over ruling providence of God in the private affairs of a humble family as well as in the palace of princes and the public events of nations. It also shows that God had children outside of Canaan and the Jewish theocracy, and the incorporation of Ruth into the Church of the Old Testament may be regarded as an intimation of the future call of the Gentiles to the gospel salvation.