For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it.
Moses concludes his instruction with a solemn declaration emphasizing Scripture's vital importance. The phrase ki lo-davar req hu mikkem (כִּי לֹא־דָבָר רֵק הוּא מִכֶּם, 'for it is not a vain thing for you') uses req (רֵק), meaning empty, worthless, or idle. God's Word isn't trivial, optional, or peripheral to life—it's essential. The emphatic assertion ki hu chayyeikhem (כִּי הוּא חַיֵּיכֶם, 'because it is your life') identifies Torah with life itself. Not merely a guide to life or aid for living, but life's very essence. This echoes Deuteronomy 8:3 ('man does not live by bread alone but by every word from God's mouth') and anticipates Jesus' declaration, 'I am the way, the truth, and the life' (John 14:6) and 'My words are spirit and life' (John 6:63).
The purpose clause uvadavar hazeh ta'arikhu yamim al-ha'adamah (וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה, 'and by this thing you shall prolong days upon the land') connects obedience to divine Word with longevity in the promised land. The phrase asher attem ovrim et-haYarden (אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן, 'which you are crossing the Jordan') emphasizes immediacy—they stand at the threshold of inheritance, and covenant faithfulness determines whether they retain it. Theologically, this verse reveals that true life flows from relationship with God mediated through His revealed Word.
Historical Context
This statement comes at the conclusion of the Song of Moses (Deuteronomy 32), just before Moses' final blessing on the tribes (chapter 33) and his death (chapter 34). Moses had finished reciting the entire song to Israel, and now (circa 1406 BC) he urges them to take these words seriously and teach them to their children (32:46). The context is crucial: Israel has heard the law repeatedly over forty years, witnessed God's faithfulness, and now faces the challenge of maintaining covenant faithfulness in Canaan.
Moses' assertion that God's Word is 'not a vain thing' anticipates Israel's future tendency toward casual disregard for Torah. Later history validated this concern—repeated apostasy during the judges period, idolatry under various kings, and eventual exile resulted from treating God's Word as optional. The prophets continually called Israel back to Torah (Isaiah 8:20; Jeremiah 8:8-9; Malachi 4:4). Jesus rebuked those who nullified God's Word through tradition (Mark 7:13), while Paul emphasized Scripture's inspiration and profit for life and godliness (2 Timothy 3:16-17).
This verse establishes a principle: covenant communities live or die by their relationship to God's revealed Word. When Scripture is treasured and obeyed, life flourishes; when ignored or distorted, death follows. The Reformation's emphasis on sola Scriptura recovered this biblical priority.
Questions for Reflection
How does Scripture function as 'life' itself, not merely a guide to living?
In what ways might we treat God's Word as 'vain' or empty through neglect, casual reading, or disobedience?
How does the connection between God's Word and 'prolonged days' apply to believers under the New Covenant?
What practices help us treasure Scripture as essential life rather than optional religious reading?
How does this verse challenge cultural Christianity that honors Scripture theoretically but ignores it practically?
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Analysis & Commentary
Moses concludes his instruction with a solemn declaration emphasizing Scripture's vital importance. The phrase ki lo-davar req hu mikkem (כִּי לֹא־דָבָר רֵק הוּא מִכֶּם, 'for it is not a vain thing for you') uses req (רֵק), meaning empty, worthless, or idle. God's Word isn't trivial, optional, or peripheral to life—it's essential. The emphatic assertion ki hu chayyeikhem (כִּי הוּא חַיֵּיכֶם, 'because it is your life') identifies Torah with life itself. Not merely a guide to life or aid for living, but life's very essence. This echoes Deuteronomy 8:3 ('man does not live by bread alone but by every word from God's mouth') and anticipates Jesus' declaration, 'I am the way, the truth, and the life' (John 14:6) and 'My words are spirit and life' (John 6:63).
The purpose clause uvadavar hazeh ta'arikhu yamim al-ha'adamah (וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים עַל־הָאֲדָמָה, 'and by this thing you shall prolong days upon the land') connects obedience to divine Word with longevity in the promised land. The phrase asher attem ovrim et-haYarden (אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן, 'which you are crossing the Jordan') emphasizes immediacy—they stand at the threshold of inheritance, and covenant faithfulness determines whether they retain it. Theologically, this verse reveals that true life flows from relationship with God mediated through His revealed Word.