But fornication. This chapter, and the third of the Epistle to the Colossians, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, -- manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.

But fornication - A "common" vice among the pagan then as it is now, and one into which they were in special danger of falling; see Romans 1:29 note; 1-Corinthians 6:18 note.
And all uncleanness - Impurity of life; see the notes on Romans 1:24; compare Romans 6:19; Galatians 5:19; Ephesians 4:19; Colossians 3:5.
Or covetousness - The "connection" in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be "named" among them. What was Paul's estimate then of covetousness? He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name see Ephesians 5:5. The covetous man, according to Paul, is to be ranked with the sensual, and with idolaters Ephesians 5:5, and with those who are entirely excluded from the kingdom of God Is this the estimate in which the vice is held now? Is it the view which professing Christians take of it? Do we not feel that there is a "great" difference between a covetous man and a man of impure and licentious life? Why is this? Because:
(1) it is so common;
(2) because it is found among those who make pretensions to refinement and even religion;
(3) because it is not so easy to define what is covetousness, as it is to define impurity of life; and,
(4) because the public conscience is seared, and the mind blinded to the low and grovelling character of the sin.
Yet, is not the view of Paul the right view? Who is a covetous man? A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this? The time "may" come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when to covet will be considered as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world's conversion will probably be not a distant event.
Let it not be once named among you - That is, let it not exist; let there be no occasion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that it is wrong to "mention" these vices for the purpose of rebuking them, or cautioning those in danger of committing them - for Paul himself in this manner mentions them here, and frequently elsewhere - but that they should not "exist" among them.
As becometh saints - As befits the character of Christians, who are regarded as holy. Literally, "as becometh holy ones" - ἁγίοις hagiois.

But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god.
Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.

(1) But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
(1) Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.

But fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple "fornication", is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man's own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: "all uncleanness" takes in adultery, incest, sodomy, and every unnatural lust; and "covetousness" seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts:
let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God's house, better than that of sons and daughters.

Filthy lusts must be rooted out. These sins must be dreaded and detested. Here are not only cautions against gross acts of sin, but against what some may make light of. But these things are so far from being profitable. that they pollute and poison the hearers. Our cheerfulness should show itself as becomes Christians, in what may tend to God's glory. A covetous man makes a god of his money; places that hope, confidence, and delight, in worldly good, which should be in God only. Those who allow themselves, either in the lusts of the flesh or the love of the world, belong not to the kingdom of grace, nor shall they come to the kingdom of glory. When the vilest transgressors repent and believe the gospel, they become children of obedience, from whom God's wrath is turned away. Dare we make light of that which brings down the wrath of God? Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God wrought a mighty change in the souls of many. Walk as children of light, as having knowledge and holiness. These works of darkness are unfruitful, whatever profit they may boast; for they end in the destruction of the impenitent sinner. There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues. If we do not reprove the sins of others, we have fellowship with them. A good man will be ashamed to speak of what many wicked men are not ashamed to do. We must have not only a sight and a knowledge that sin is sin, and in some measure shameful, but see it as a breach of God's holy law. After the example of prophets and apostles, we should call on those asleep and dead in sin, to awake and arise, that Christ may give them light.

once named--Greek, "Let it not be even named" (Ephesians 5:4, Ephesians 5:12). "Uncleanness" and "covetousness" are taken up again from Ephesians 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."

But. Sundry sins are now forbidden which were utterly opposed to the duties just commended.
Fornication. This was hardly accounted a sin among the Gentiles.
Uncleanness. Every kind of impurity.
Or covetousness. This sin is emphasized. The Greek term means "Greediness for more." It implies an insatiable desire for wealth and for the things which gratify appetite. It is therefore a greed which leads to many sins.
Let it not be once named. Such sins must be banished not only in deed, but in word.
Neither filthiness. All kinds of indecency.
Foolish talking. Buffoonery.
Jesting. Wit of doubtful morality, words and suggestions of doubtful and double meaning.
Are not convenient. Are not becoming. It is more becoming to Christians to engage in thanksgiving.
No fornicator. No person of licentious life, words or thoughts.
Nor covetous man, who is an idolater. See note on Ephesians 5:3. The covetous man gives his heart to the object of his greed rather than to God, and hence is virtually an idolater.
Hath any inheritance. None of these are heirs of the kingdom and hence have no promise of heaven.

But let not any impure love be even named or heard of among you - Keep at the utmost distance from it, as becometh saints.