What does the Bible say about coarse jesting and crude joking?

On the negative side, the believer, because he walks in love, is to avoid fornication, uncleanness and unbridled lust (v.3). In fact, these kinds of things are usually connected with what people consider love, but it is a counterfeit love, contrary to God's in marital love and sex, and is to have no place in the believer's conversation with others: it is unbecoming to saints of God. Also, filthiness, foolish talking and coarse jesting are put together here as not proper conversation for saints. Let us judge and put away such things, and rather use our tongues for giving of thanks, a most wholesome employment.

Verse 4. In the presence of Christ we shall find jesting unsuitable. It is not that he who walks in the light of God's countenance is not happy. There is not a cloud on the joy of him who is in the presence of God; but such a Christian feels what the things are which do not become him who is called to imitate God. That the world should find such things suitable is natural enough: but "as the crackling of thorns under a pot, so is the laughter of a fool; this also is vanity," Eccl. 7:6.

Nor does he confine his warning to unbridled licentiousness or the covetous desire of that which might gratify man, but extends it to unholiness of language too, whether openly shameful or under the veil of refinement — "and [no] filthiness, and foolish talking, and jesting, which are not convenient, but rather giving of thanks." (Ver. 4.) Here again, not merely the absence of what is indecorous in the Christian, but the positive side is brought in and the heart's reference to God's goodness, which breaks out in thanksgiving. "For this ye know, that no whoremonger, or unclean person, or covetous man, who is an idolator, has any inheritance in the kingdom of Christ and God." (Ver. 5.) It is most important to remember, that let sovereign grace do what it will, let it go out to the vilest, let it cleanse the most defiled, the moral ways of God remain inflexible. His nature does not change. He hates and never can tolerate iniquity. His love may find and has found a glorious solution of the difficulty in the cross of Christ; but God and sin never can walk or dwell together.

The universal principle is, that believers are to "walk worthy of the vocation wherewith they are called." Since, then, believers are "called to be saints," or "called saints" (Rom. 1:7; 1 Cor. 1:2), their ways should be such as are suitable for saints. So it is here. They are not called to become saints by a saintly walk, but are urged to a saintly walk because they are saints through God's calling. Hence the apostle says, "But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient [or suitable]: but rather giving of thanks." (vv. 3, 4.) These believers had once walked in the lusts of the flesh, "fulfilling the desires of the flesh and of the mind." But they were now saints, or sanctified; and having the life of Christ, they were to show forth this life in their walk. How unfit for those thus sanctified to be walking in uncleanness! How unbecoming in the followers of Him who, though rich, for our sakes became poor, to be eagerly clutching at the riches of this world! Nor is it merely in deed, but in word, that believers are to act "as becometh saints." The light, foolish, and often filthy talk to which as heathen they had been accustomed was as little suitable to those "quickened together with Christ" as the deeds named in the previous verse, and must be just as completely put away. The lightness of heart which in the old man thus expressed itself, might now in the new man find a suitable expression in the "giving of thanks."

The universal principle is, that believers are to "walk worthy of the vocation wherewith they are called." Since, then, believers are "called to be saints," or "called saints" (Rom. 1:7; 1 Cor. 1:2), their ways should be such as are suitable for saints. So it is here. They are not called to become saints by a saintly walk, but are urged to a saintly walk because they are saints through God's calling. Hence the apostle says, "But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient [or suitable]: but rather giving of thanks." (vv. 3, 4.) These believers had once walked in the lusts of the flesh, "fulfilling the desires of the flesh and of the mind." But they were now saints, or sanctified; and having the life of Christ, they were to show forth this life in their, walk. How unfit for those thus sanctified to be walking in uncleanness! How unbecoming in the followers of Him who, though rich, for our sakes became poor, to be eagerly clutching at the riches of this world! Nor is it merely in deed, but in word, that believers are to act "as becometh saints." The light, foolish, and often filthy talk to which as heathen they had been accustomed was as little suitable to those "quickened together with Christ" as the deeds named in the previous verse, and must be just as completely put away. The lightness of heart which in the old man thus expressed itself, might now in the new man find a suitable expression in the "giving of thanks."

The universal principle is, that believers are to "walk worthy of the vocation wherewith they are called." Since, then, believers are "called to be saints," or "called saints" (Rom. 1:7; 1 Cor. 1:2), their ways should be such as are suitable for saints. So it is here. They are not called to become saints by a saintly walk, but are urged to a saintly walk because they are saints through God's calling. Hence the apostle says, "But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient [or suitable]: but rather giving of thanks." (vv. 3, 4.) These believers had once walked in the lusts of the flesh, "fulfilling the desires of the flesh and of the mind." But they were now saints, or sanctified; and having the life of Christ, they were to show forth this life in their, walk. How unfit for those thus sanctified to be walking in uncleanness! How unbecoming in the followers of Him who, though rich, for our sakes became poor, to be eagerly clutching at the riches of this world! Nor is it merely in deed, but in word, that believers are to act "as becometh saints." The light, foolish, and often filthy talk to which as heathen they had been accustomed was as little suitable to those "quickened together with Christ" as the deeds named in the previous verse, and must be just as completely put away. The lightness of heart which in the old man thus expressed itself, might now in the new man find a suitable expression in the "giving of thanks."

Now love of the true and divine sort is altogether exclusive of the evils that spring from the flesh. Hence these things are to have no place amongst saints, indeed they are not to be even named among them. Things like those specified in verse 3 appeal to instincts deeply rooted in man's fallen nature, and we do well not only to avoid the things but also the contamination that is induced by thinking about them. We cannot talk about them without thinking of them, even if we condemn them in our talking. Therefore let us not talk about them. Nor let us allow our talk to descend to the level of foolishness or jesting. A Christian is neither a fool nor a jester, so let us not appear either in our conversation. Thanksgiving is what becomes the lips of those who are forgiven and become children of God.

Warnings follow. "But fornication, and all uncleanness, or covetousness, let it not be named among you, as becomes saints." How humbling that such exhortations should be found in close connection with the unfolding of the heavenly calling! But what is the human heart not capable of? No warning is given in vain; and the condition of the Corinthian assembly, when the apostle wrote his first Epistle there, shows the need of the word. The Thessalonians were written to similarly (1 Thess. 4:3-8); the Colossians also (Col. 3:5-6). The tongue is to be guarded no less than the other members of the body: filthiness, foolish talking, and jesting ill become the saints. Scripture is positive as well as negative; if folly is not to flow from our lips, giving of thanks should. Happy occupation! the heart so satisfied with divine grace, and so engrossed with Christ, that out of its abundance thanksgiving wells out to Him. May we know more of it!

Verses 3-5. By the acceptable sacrifice of Christ, we have been sanctified to God. The habits, therefore, and propensities of our evil nature are to be renounced by those who know that their calling in Christ is from sin to holiness. Yielding ourselves unto God as alive from the dead, our members are to be yielded as instruments of righteousness unto God (Rom. 6:13). No mention is to be made of that which causes shame among those who have been sanctified in the name of the Lord Jesus, and by the Spirit of our God (1 Cor. 6:11). Things, also, less glaringly evil, and which men in a natural state deem scarcely reprehensible, are felt now to be unsuitable to those whose calling is to be imitators of God. Thanksgiving should rather fill our lips, than foolish talking or idle and unseemly pleasantry. Nothing is truly pleasant to the Spirit but Christ. The thoughtless gaiety of nature should be superseded in a saint by joy in the Holy Ghost. The mirth, which so often leaves a sting behind it, is to be exchanged for that pure and precious gladness, in which God has Himself a part.

(V. 4). Moreover, the passing merriment that the world finds in filthiness, indecent talking and buffoonery is unbecoming in the saint. The quiet, deep joy of praise, not the laughter of the fool, becomes saints (Ecclesiastes 7:6).