Wall, Robert W. and David R. Nienhuis, eds. A Compact Guide to the Whole Bible: Learning to Read Scripture’s Story. Grand Rapids: Baker Academic, 2015.

This book was written by a number of members of the faculty at Seattle Pacific University who were unsuccessful in their search for a short and readable textbook that would introduce the Bible in a way that would be accessible to everyone and not just those with specialized training in ancient languages and cultures. While acknowledging the value of more scholarly studies that explored issues of language, culture, literary styles, and historical context more deeply, they felt that for the general reader, such studies provided too much detail and threatened to detract from the big picture of the biblical story and from the essential character of the Bible as scripture, a sacred text that shapes the life of the church.

The book is organized in a way that reflects that concern. It begins with a chapter on “Reading the Bible as Scripture.” Here, the core convictions reflected in the book are set out. The scripture, say the authors, is a “sacred text, appointed by God to do holy work” (12). That conviction is relevant for all readers. Even the skeptic, who does not see the religious significance of the Bible, should approach it with “a deep respect for its importance for a particular religious community or in shaping Western civilization” (13). The work of interpretation of the scripture is “an act of worship, requiring prayer and spiritual maturity that helps us adapt biblical teaching to daily life” (15).

A number of other shaping concepts flow from these convictions. Some examples: The Bible is a unity, dealing with God’s desire to heal the world so that it “lives, flourishes, and thrives alongside and in the presence of God” (16). The Bible is holy, not because it is flawless, but because of the Spirit’s decision to select these texts to guide the church (17). The influence of the Bible extends to every culture in every age (17). The Bible, properly read, will always point its readers to the risen, living Jesus (18). The Bible should be read both literally and figuratively (21). And finally, the Bible can only be read faithfully in the Spirit and in the church (25).

The first chapter is followed by a chapter that briefly summarizes the way each of the sections of the Bible contribute in unique ways to the unified, overarching story that it tells, or its “metanarrative,” to use the word used in the book. The metanarrative with which the authors work could be summed up in the classic creation, fall, redemption, and restoration frame that will be familiar to many educators in Christian schools.

One of the book’s strengths is the way the author cautions against the possible misuse of the concept of metanarratives, which, he acknowledges, are reductionistic and contextual and are therefore contestable. In other words, while we cannot do without metanarratives, we must remember that the metanarrative that we choose does not tell the whole story, and may indeed keep us from engaging with the whole story.  The metanarrative that we work with is also shaped by who we are and where we are, and therefore may not resonate with others who find themselves in different circumstances. The metanarrative, says the author, is a map that will help us explore the biblical landscape, but it is not itself that landscape (28).

The sections of the Bible are explored in the remaining chapters of the book. These chapters are short, averaging about fourteen pages each. Each of the chapters is then divided into parts addressing issues such as the contribution to the metanarrative, the placement within the larger biblical story, the literary features, and key things to watch for, as well as what we learn about God, being God’s people, and God’s world.

The book ends with an epilogue that reviews each section of the biblical story that has been presented in the preceding chapters. The author emphasizes the intent of the book and acknowledges what this book does not do. It does not, for example, provide much information about the historical context of the various episodes of the story of the Bible. It does not analyze the content of the books of the Bible in any great detail. Its purpose is to provide a framework within which we can see the grand story of God and the work of God in the world. It is intended to stimulate interest in the reader to learn more about God. In the words of the author, “The persistent practice of reading and rereading Scripture . . . will continue to form in faithful readers a Spirit-fed wisdom and moral maturity that enables their full participation with God in the renewal of all things for Christ’s sake” (160).

The value of this book lies in its readability and its organization. It succeeds in being profound without being difficult to read, and as such would be accessible to the average reader. The consistent pattern of the organization of its chapters adds to that accessibility, and is also a constant reminder of the metanarrative the authors believe frames the biblical story.

This book would provide a valuable tool for the biblical studies teachers of any school as they organize their Bible curriculum. It would help them to avoid repetition and overlap and it would allow students to gain a consistent, curriculum-wide picture of the biblical story. In cases where schools or colleges provide a survey course on the whole Bible in the senior grades or freshmen classes, it would also serve well as a student text.

The faculty of Seattle Pacific have provided a valuable service to Christian educators with this book.

Gary VanArragon is the editor of the Christian Educators Journal.