The Book of Revelation has fired the imaginations of theologians, preachers, artists, and ordinary Christians across the centuries. The resulting number of commentaries on the book is enormous, and most studies can only touch upon, at most, a representative sample of this vast literature. As a consequence, many focus largely on the interpretation of the Apocalypse only within specific periods, such as the patristic period or during the Reformation. One result of this severe limitation given the vast literary corpus is how historical interpretations in critical commentaries of the Book of Revelations tend to prioritize authors from the modern period. In The Book of Revelation and Its Interpreters: Short Studies and an Annotated Bibliography, editors Richard Tresley and Ian Boxall fill a significant gap in the scholarly literature. At its heart is an extensive annotated bibliography, covering commentaries on the book up to 1700, including most of the early illuminated Apocalypses. Supporting the presentation of this survey of the historical interpretations of the Book of Revelation is an extended overview of Revelation’s often-colorful reception history by Christopher Rowland, together with a number of short studies on various aspects of the book. These include discussions of specific commentators, such as Sean Michael Ryan’s look at Tyconius and Francis X. Gumerlock exploration of Chromatius of Aquileia, alongside a more general treatment of Revelation’s impact on the figure of John of Patmos in an essay by Ian Boxall and the visual reception of Revelation in Natasha O’Hear’s article. The Book of Revelation and Its Interpreters provides a valuable bibliographical resource for those working in the field of Biblical Studies, history of Christianity, eschatology and apocalyptic studies. The accompanying essays orient the authors recorded in the bibliography within a larger context, offering specific examples of the Apocalypse’s capacity to speak in fresh and often surprising ways to diverse audiences throughout history.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

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.

Reading Revelation Responsibly is for those who are confused by, afraid of, and/or preoccupied with the book of Revelation. In rescuing the Apocalypse from those who either completely misinterpret it or completely ignore it, Michael Gorman has given us both a guide to reading Revelation in a responsible way and a theological engagement with the text itself. He takes interpreting the book as a serious and sacred responsibility, believing how one reads, teaches, and preaches Revelation can have a powerful impact on one's own--and other people's--well-being. Gorman pays careful attention to the book's original historical and literary contexts, its connections to the rest of Scripture, its relationship to Christian doctrine and practice, and its potential to help or harm people in their life of faith. Rather than a script for the end times, Gorman demonstrates how Revelation is a script for Christian worship, witness, and mission that runs counter to culturally embedded civil religion.

This study examines John's portrayal of Jesus as the fulfillment and replacement of the Temple. It also shows how a traditional conception of typology can be helpful for understanding the nature of the relationship between Jesus and the Temple. Interpreters often associate John 1:14, 1:51, 2:18-22, and 4:20-24 with Jesus' replacement of the Temple. Based on these texts, one can already begin to see that he fulfills and replaces the Temple in that he is the new locus of God's presence, glory, revelation, and abundant provision for his people. In particular, John 2:18-22 clearly associates Jesus' role as the Temple with his death and resurrection. According to Isaiah, part of God's decisive action on behalf of his people, and for revealing himself to the nations, is the lifting up of the Temple above all other temples. In John, this expectation finds its fulfillment in Jesus. John's language of lifting up and glorification marks Jesus' death, resurrection, and exaltation as climactic events through which God lifts up and glorifies Jesus, the true Temple. Jesus' death, resurrection, and exaltation are also the means by which God provides for his people. Jesus offers his flesh and blood for the life of the world and sends the Spirit to enrich believers with the benefits of his sacrificial death. In doing so, he simultaneously fulfills prophecies and patterns associated with the Passover, Feast of Tabernacles, Feast of Dedication, and the Temple.

The emotionally evocative power of the book of Revelation has been often noted and experienced by interpreters, but until now it has never been systematically explored. The strange visions of the book of Revelation provide some of the most difficult passages of the New Testament, yet Christians have long been fascinated by its power and provocative pronouncements. David deSilva analyzes how the book argues and persuades us to see the world through the eyes of John, and suggests that the study of ancient rhetoric is particularly valuable in understanding the book of Revelation. deSilva interprets the book of Revelation as a rhetorical and communicative strategy to persuade a particular audience for specific goals. Throughout this analysis, he pursues John's construction of his own authority, John's use of emotion and logic, and his attempt to shape the formation of the reader. Despite the complexities of Revelation, deSilva has produced a remarkably clear text sure to cause readers to rethink their view of Revelation.