Revelation 18:14

Translation
King James Version
And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.
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KJV (with Strong's)
And G2532 the fruits G3703 that thy G4675 soul G5590 lusted after G1939 are departed G565 from G575 thee G4675, and G2532 all things G3956 which G3588 were dainty G3045 and G2532 goodly G2986 are departed G565 from G575 thee G4675, and G2532 thou shalt find G2147 them G846 no more G3765 at all G3364.
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Complete Jewish Bible
The fruits you lusted for with all your heart have gone!
All the luxury and flashiness have been destroyed, never to return!
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Berean Standard Bible
And they will say: “The fruit of your soul’s desire has departed from you; all your luxury and splendor have vanished, never to be seen again.”
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American Standard Version
And the fruits which thy soul lusted after are gone from thee, and all things that were dainty and sumptuous are perished from thee, and men shall find them no more at all.
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World English Bible Messianic
The fruits which your soul lusted after have been lost to you, and all things that were dainty and sumptuous have perished from you, and you will find them no more at all.
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Geneva Bible (1599)
(And the apples that thy soule lusted after, are departed from thee, and all things which were fatte and excellent, are departed from thee, and thou shalt finde them no more)
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Young's Literal Translation
`And the fruits of the desire of thy soul did go away from thee, and all things--the dainty and the bright--did go away from thee, and no more at all mayest thou find them.
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See also
1 Corinthians 10:6Psalms 106:14James 4:21 John 2:161 John 2:17Luke 16:25Numbers 11:4
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In the KJVVerse 31,008 of 31,102

Study This Verse

SUMMARY

Revelation 18:14 delivers a stark pronouncement of irreversible loss for "Babylon the Great," a symbolic representation of the world's corrupt, materialistic, and anti-God systems. This verse vividly portrays the sudden and absolute removal of all that this fallen entity once coveted and enjoyed, emphasizing the complete and permanent departure of her self-indulgent pleasures and magnificent possessions, which she will never recover.

CONTEXT

  • Literary Context: This verse is a poignant lament within the broader prophetic judgment against Babylon, detailed in Revelation 17 and Revelation 18. Specifically, Revelation 18:9-19 describes the mourning of kings, merchants, and mariners who had profited from and reveled in Babylon's immense luxury and corrupting influence. Having boasted of her invincibility and self-sufficiency in Revelation 18:7, Babylon now faces a swift and devastating destruction. Verse 14 serves as a direct, almost taunting, address to Babylon herself, underscoring the finality of her downfall and the permanent departure of her most cherished possessions, contrasting sharply with her earlier arrogance.
  • Historical & Cultural Context: "Babylon the Great" is a multifaceted symbol. Historically, it evokes ancient Babylon, notorious for its idolatry, pride, and oppression of God's people (e.g., Jeremiah 50-51). In John's time, it likely alluded to the Roman Empire, which embodied imperial power, economic dominance, and persecution of Christians, often characterized by extravagant wealth and moral depravity. The "fruits," "dainty," and "goodly" things reflect the opulent lifestyles of imperial Rome and its elite, built upon exploitation and worldly pursuits. The lament over lost trade goods and luxuries would have resonated deeply with the economic realities of the Roman world, where trade routes and material wealth were central to power and influence.
  • Key Themes: Revelation 18:14 powerfully contributes to several major themes within the book of Revelation and broader biblical theology. Foremost is the theme of Irreversible Loss and Divine Judgment, highlighting the absolute and permanent nature of God's justice against systems that oppose Him. The phrase "departed from thee, and thou shalt find them no more at all" unequivocally conveys the finality of this judgment. Secondly, it underscores the Vanity and Transience of Earthly Riches and Pleasures. What was "lusted after" and considered "dainty and goodly" ultimately offers no lasting security or satisfaction, proving worthless in the face of divine reckoning. This contrasts sharply with the enduring nature of God's kingdom and the true riches found in Christ (Matthew 6:19-21). Finally, the verse reinforces the theme of God's Righteous Justice, affirming His sovereignty over all earthly powers and His commitment to bringing an end to corruption and rebellion, ensuring that every system built on unrighteousness will ultimately collapse.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fruits (Greek, opṓra', G3703): From the base of opsé (late) and hōra (season), referring properly to the evening-tide of the summer season, specifically the dog-days. By implication, it denotes ripe fruit. In this context, it symbolizes the desirable, mature produce of Babylon's prosperity – the culmination of her worldly endeavors and luxurious living.
  • lusted after (Greek, epithymía', G1939): From epithymeō, meaning a longing, especially for what is forbidden. This term indicates a strong, often illicit or sinful, craving or intense desire. It suggests that Babylon's pursuit of these "fruits" was not merely a natural desire but an idolatrous, greedy, and insatiable craving for worldly pleasures and possessions, revealing the depth of her moral corruption.
  • dainty (Greek, liparós', G3045): From lipa (grease), meaning fat. Figuratively, it describes something sumptuous, rich, or opulent, particularly in reference to foods or luxurious living. It emphasizes the extravagant and indulgent nature of Babylon's material wealth and her self-serving pleasures.
  • goodly (Greek, lamprós', G2986): From the same root as lampas (lamp), meaning radiant or bright. By analogy, it signifies something limpid, magnificent, or sumptuous in appearance. This word highlights the outward splendor, grandeur, and attractive facade of Babylon's possessions, emphasizing their visual allure and perceived value.
  • no more at all (Greek, _ou _mḗ'__, G3364): A double negative formed from ou (not) and mē (not), which serves to strengthen the denial. It means "not at all," "by no means," or "never again." This powerful phrase underscores the absolute and irrevocable nature of the loss, signifying that Babylon's cherished possessions are gone forever, with no possibility of recovery or return.

Verse Breakdown

  • "And the fruits that thy soul lusted after are departed from thee": This clause introduces the first category of loss: the "fruits" of Babylon's prosperity, which she intensely craved. The phrase "thy soul lusted after" highlights an insatiable, perhaps sinful, desire that defined her character. The "fruits" represent the culmination of her worldly pursuits—her material gains, pleasures, and the results of her corrupt enterprises. The declaration "are departed from thee" signifies their sudden and complete removal, indicating that her source of gratification and power has been severed.
  • "and all things which were dainty and goodly are departed from thee": This expands on the nature of Babylon's loss, encompassing "all things" that were characterized by opulence ("dainty") and magnificent splendor ("goodly"). "Dainty" speaks to the luxurious and indulgent aspects, perhaps rich foods, fine garments, and lavish living, while "goodly" refers to things of great beauty, grandeur, or perceived value. The repetition of "are departed from thee" reinforces the comprehensive and irreversible nature of the loss, leaving no aspect of her former glory untouched.
  • "and thou shalt find them no more at all": This final, emphatic statement seals the judgment, declaring the absolute finality of Babylon's loss. The inability to "find them" implies not just a temporary absence but a permanent disappearance. The double negative "no more at all" (Greek ou mē) intensifies this denial, leaving no room for hope of recovery or restoration. It underscores that Babylon's reign of luxury and self-indulgence has definitively ended, and her treasures are gone forever.

Literary Devices

Revelation 18:14 employs several powerful literary devices to convey its message of ultimate judgment. Personification is evident as "Babylon" is addressed directly as "thee," a female entity whose "soul lusted after" certain things, making the judgment feel personal and immediate. The verse utilizes Repetition with the phrase "are departed from thee," which appears twice, emphasizing the comprehensive and undeniable nature of the loss. This repetition creates a rhythmic, almost mournful, cadence, reinforcing the finality of Babylon's demise. Symbolism is central, with "fruits," "dainty," and "goodly" things representing the full spectrum of earthly wealth, luxury, and sensual pleasures that define a materialistic and corrupt system. The phrase "no more at all" acts as a form of Hyperbole, an emphatic overstatement to stress the absolute and irreversible nature of the judgment, leaving no doubt about the permanent destruction of Babylon's former glory.

THEOLOGICAL AND THEMATIC CONNECTIONS

Revelation 18:14 stands as a profound theological declaration concerning God's righteous judgment against all forms of human rebellion, particularly those manifested in systems of economic exploitation, idolatrous materialism, and moral corruption. It teaches that earthly wealth, power, and pleasure, when pursued as ultimate ends or obtained through unrighteous means, are inherently transient and will ultimately fail in the face of divine reckoning. The verse underscores God's sovereignty over all human endeavors and His commitment to justice, demonstrating that no empire, however grand or seemingly invincible, can withstand His ultimate decree. It serves as a stark reminder that true security and lasting satisfaction are not found in the accumulation of temporal treasures but in alignment with God's eternal purposes.

REFLECTION AND APPLICATION

Revelation 18:14 serves as a potent warning and a call to profound introspection for believers in every age. It challenges us to critically examine where our ultimate desires and allegiances lie. In a world that constantly entices us with promises of wealth, pleasure, and status, this verse reminds us that all earthly pursuits, when detached from God's will, are fleeting and will ultimately "depart." It urges us to cultivate a heavenly perspective, recognizing that true and lasting treasure is found not in what we accumulate on earth, but in our relationship with Christ and our investment in His eternal kingdom. This passage encourages us to live with an awareness of the impermanence of worldly systems and to prioritize spiritual riches, righteousness, and justice, trusting that God's ultimate judgment will bring all corruption to an end and establish His righteous reign.

Questions for Reflection

  • What "fruits" or "dainty and goodly things" in my life might I be lusting after, or placing too much value on, that are ultimately transient?
  • How does the finality of "thou shalt find them no more at all" challenge my perspective on material possessions and worldly success?
  • In what ways can I actively shift my focus from accumulating earthly treasures to investing in eternal values and God's kingdom?

FAQ

What does "Babylon the Great" symbolize in Revelation?

Answer: "Babylon the Great" is a multifaceted symbol in Revelation. It primarily represents a global system of spiritual rebellion, economic exploitation, and moral corruption that stands in opposition to God. While it has historical echoes of ancient Babylon and could allude to the Roman Empire in John's day, its ultimate meaning extends beyond any single historical entity to encompass any and all human systems, governments, or ideologies that are characterized by pride, idolatry, materialism, and persecution of God's people. It is the antithesis of God's righteous kingdom, embodying the world's resistance to divine authority, as seen in its description in Revelation 17 and Revelation 18.

Why is the loss described as "no more at all"?

Answer: The phrase "no more at all" (Greek ou mē) is a powerful double negative, emphasizing the absolute and irreversible nature of Babylon's loss. It signifies that the judgment is final, complete, and without any possibility of recovery or restoration. This is crucial for understanding the finality of God's justice. Unlike temporary setbacks or economic downturns, Babylon's destruction is permanent, ensuring that her corrupt influence and self-indulgent lifestyle will never return. It underscores the definitive triumph of God's righteous judgment over all that opposes Him, as prophesied throughout Revelation.

CHRIST-CENTERED FULFILLMENT

Revelation 18:14, while a declaration of judgment against Babylon, ultimately points to the supreme and eternal reign of Jesus Christ. The transient nature of Babylon's "fruits" and "dainty and goodly things" stands in stark contrast to the enduring and incorruptible treasures found in Christ's kingdom. While earthly systems built on self-indulgence and rebellion will inevitably "depart" and be "found no more at all," Christ offers a kingdom that "cannot be shaken" (Hebrews 12:28). The "lust" for worldly things, described as epithymía, is precisely what Christ came to deliver us from, calling us instead to seek first His kingdom and righteousness (Matthew 6:33). He is the true "Lamb of God" (John 1:29) whose sacrifice overcomes the sin and corruption that characterize Babylon. Believers are called to set their minds on things above, where Christ is seated (Colossians 3:1-2), understanding that our true wealth and satisfaction are found in Him and His eternal promises, not in the fleeting glories of this world that are destined to pass away. The ultimate fulfillment is in Christ's final victory, ushering in a new heaven and new earth where righteousness dwells and there is no more sorrow or pain (Revelation 21:1-4).

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Commentary on Revelation 18 verses 9–24

I. II. Main points1. 2. Sub-points

Here we have,

I. A doleful lamentation made by Babylon's friends for her fall; and here observe,

1.Who are the mourners, namely, those who had been bewitched by her fornication, those who had been sharers in her sensual pleasures, and those who had been gainers by her wealth and trade - the kings and the merchants of the earth: the kings of the earth, whom she had flattered into idolatry by allowing them to be arbitrary and tyrannical over their subjects, while they were obsequious to her; and the merchants, that is, those who trafficked with her for indulgences, pardons, dispensations, and preferments; these will mourn, because by this craft they got their wealth.

2.What was the manner of their mourning. (1.) They stood afar off, they durst not come nigh her. Even Babylon's friends will stand at a distance from her fall. Though they had been partakers with her in her sins, and in her sinful pleasures and profits, they were not willing to bear a share in her plagues. (2.) They made a grievous outcry: Alas! alas! that great city, Babylon, that mighty city! (3.) They wept, and cast dust upon their heads, Rev 18:19. The pleasures of sin are but for a season, and they will end in dismal sorrow. All those who rejoice in the success of the church's enemies will share with them in their downfall; and those who have most indulged themselves in pride and pleasure are the least able to bear calamities; their sorrows will be as excessive as their pleasure and jollity were before.

3.What was the cause of their mourning; not their sin, but their punishment. They did not lament their fall into idolatry, and luxury, and persecution, but their fall into ruin - the loss of their traffic and of their wealth and power. The spirit of antichrist is a worldly spirit, and their sorrow is a mere worldly sorrow; they did not lament for the anger of God, that had now fallen upon them, but for the loss of their outward comfort. We have a large schedule and inventory of the wealth and merchandise of this city, all which was suddenly lost (Rev 18:12, Rev 18:13), and lost irrecoverably (Rev 18:14): All things which were dainty and goodly have departed from thee, and thou shalt find them no more at all. The church of God may fall for a time, but she shall rise again; but the fall of Babylon will be an utter overthrow, like that of Sodom and Gomorrah. Godly sorrow is some support under affliction, but mere worldly sorrow adds to the calamity.

II. An account of the joy and triumph there was both in heaven and earth at the irrecoverable fall of Babylon: while her own people were bewailing her, the servants of God were called to rejoice over her, Rev 18:20. Here observe, 1. How universal this joy would be: heaven and earth, angels and saints, would join in it; that which is matter of rejoicing to the servants of God in this world is matter of rejoicing to the angels in heaven. 2. How just and reasonable; and that, (1.) Because the fall of Babylon was an act of God's vindictive justice. God was then avenging his people's cause. They had committed their cause to him to whom vengeance belongs, and now the year of recompence had come for the controversies of Zion; and, though they did not take pleasure in the miseries of any, yet they had reason to rejoice in the discoveries of the glorious justice of God. (2.) Because it was an irrecoverable ruin. This enemy should never molest them any more, and of this they were assured by a remarkable token (Rev 18:21): An angel from heaven took up a stone like a great millstone, and cast it into the sea, saying, "Thus shall Babylon be thrown down with violence, and be found no more at all; the place shall be no longer habitable by man, no work shall be done there, no comfort enjoyed, no light seen there, but utter darkness and desolation, as the reward of her great wickedness, first in deceiving the nations with her sorceries, and secondly in destroying and murdering those whom she could not deceive," Rev 18:24. Such abominable sins deserved so great a ruin.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–24. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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