In an effort to bring the (im)practicalities of John’s command for withdrawal from cultural participation in 18:4 to the forefront of scholarly discourse, this book reconstructs the marble economy of ancient Ephesus and proceeds to read Revelation by foregrounding the daily lives of its marble-workers. This book argues that Ephesus was a major center of the marble economy in the Roman world and that the infrastructure that went into creating, building, and sustaining such an enterprise generated the need for a large workforce. Anna M. V. Bowden further demonstrates that the majority of marble-workers endured poor working conditions and struggled on a daily basis to ensure subsistence. Finally, Bowden explores the ways marble-workers participated in empire “through the work of their hands” (9:20) and questions John’s characterization of marble-workers as idolaters, sorcerers, murderers, fornicators, and thieves. Bowden concludes that the praxis Revelation requires from its audience of complete withdrawal is pragmatically not sustainable and is ultimately a manifesto leaving marble-workers jobless, hungry, and with a heightened risk for malnutrition, disease, injury, and even death.

In an effort to demonstrate the (im)practicalities of John's command for withdrawal (18:4), this book reconstructs the marble economy of Roman Ephesus and reads Revelation through the daily lives of its workers. It concludes that John's call for zero cultural participation is utterly devastating for its workers.

In Matthew, Disability, and Stress: Examining Impaired Characters in the Context of Empire, Jillian D. Engelhardt examines four Matthean healing narratives, focusing on the impaired characters in the scenes. Her reading is informed by both empire studies and social stress theory, a method that explores how the stress inherent in social location can affect psychosomatic health. By examining the Roman imperial context in which common folk lived and worked, she argues that attention to social and somatic circumstances, which may have accompanied or caused the described disabilities/impairments, destabilizes readings of these stories that suggest the encounter with Jesus was straightforwardly good and the healing was permanent. Instead, Engelhardt proposes various new contexts for and offers more nuanced characterizations of the disabled/impaired people in each discussed scene, resulting in ambiguous interpretations that de-center Jesus and challenge able-bodied assumptions about embodiment, disability, and healing.

Revelation is resistance literature, written to instruct early Christians on how to live as followers of Jesus in the Roman Empire. The Nonviolent Apocalypse uses modern examples and scholarship on nonviolence to help illuminate Revelation’s resistance, arguing that Revelation’s famously violent visions are actually acts of nonviolent resistance to the Empire. The visions form part of Revelation’s proclamation of God’s way as a just and life-giving alternative to the system constructed by Rome. Revelation urges its readers to pursue this radical form of living, engaging in nonviolent resistance to all that stands in the way of God’s vision for the world.

The Walls of Babylon is a radically revisionist reading of the Revelation to John, offering startling insights into the historical roots of Gnosticism, the social dynamics of early Christianity, and the shattering impact of apocalyptic eschatology. Based on a careful analysis of the text, David Arthur argues that the motivating circumstance for Revelation was provided not by external Roman oppression but by a fierce internal dispute between gnostic and proto-orthodox factions within the early church. In the ensuing controversy, John did not side with ecclesiastical officials, as might be expected, but instead took up the cause of the persecuted outcasts. Following the precedent of the classical prophets, he speaks as a champion for the downtrodden and dispossessed––represented, for him, by the gnostic heretics. The book he has left us presents a fiery symbolic rebuke of proto-orthodox Christianity, and by extension, challenges normative religious paradigms at every level of belief and praxis.

Strange hybrid and liminal creatures populate the pages of the book of Revelation but only some are called monsters. Heather Macumber challenges traditional binary descriptors of good and evil to argue that all cosmic beings are monstrous, whether they originate in heaven or the abyss.

Comparing the verbal images of the book of Revelation to the visual rhetoric and images of Asia Minor, Andrew R. Guffey argues that Revelation is to be "seen" and not just read. By engaging Revelation as a visual text, Guffey reinserts it into the visual culture of early Christianity.