Neither filthiness. To those three -- other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, -- which is so agreeable as to seem worthy of commendation, -- and condemns it as a part of foolish talking The Greek word eutrapelia is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. [1] Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty. But rather grace. Others render it giving of thanks; but I prefer Jerome's interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, "While they take pleasure in idle or abusive talk, do you give thanks to God," the exhortation would have been too limited. The Greek word, eucharistia, though it usually signifies Thanksgiving, admits of being translated Grace. "All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled."

Footnotes

1 - "He doth not condemn the innocent pleasantries and mirth of a cheerful conversation; but that kind of obscene discourse which we mean by the French expression of double entendre; when men, for the sake of merriment and sport, convey lewd sentiments and thoughts to others, under chaste and cleanly expressions. This seems to be the proper meaning of the word eutrapelia, jesting, in this place. The original sense of it is, an artfully turned discourse.' And accordingly it is used either in a good sense, to denote proper wit; or in a bad sense, to signify any kind of lewd and scurrilous discourse, that artfully conveys an ill meaning. And as it is here joined with filthiness and foolish talking,' it is plain that the apostle intended by it such ambiguous forms of speech as are intended to raise mirth by dishonest and corrupt meanings." -- Chandler.

Neither filthiness - That is, obscene, or indecent conversation. Literally, that which is shameful, or deformed - αἰσχρότης aischrotēs. The word does not elsewhere occur in the New Testament.
Nor foolish talking - This word - μωρολογία mōrologia - does not occur elsewhere in the New Testament. It means that kind of talk which is insipid, senseless, stupid, foolish; which is not suited to instruct, edify, profit - the idle "chitchat" which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere - remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment;" Matthew 12:36.
Nor jesting - εὐτραπελία eutrapelia. This word occurs also nowhere else in the New Testament. It properly means, that which is "well-turned" εὐ eu - well, and τρεπω trepō - to turn); and then that which is sportive, refined, courteous; and then "urbanity, humor, wit; and then jesting, levity" - which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners (compare 1-Peter 3:8), and the reference, therefore, must be to that which is light and trifling in conversation; to that which is known among us as jesting. It may be observed:
(1) that "courteousness" is not forbidden in the Scriptures, but is positively required; 1-Peter 3:8.
(2) "Cheerfulness" is not forbidden - for if anything can make cheerful, it is the hope of heaven.
(3) "Pleasantry" cannot be forbidden. I mean that quiet and gentle humor that arises from good-nature, and that makes one good-natured in spite of himself.
Such are many of the poems of Cowper, and many of the essays of Addison in the "Spectator" - a benevolent humor which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity as with the gospel. Where were they seen in the conversation of the Redeemer? Where in the writings of Paul?
Which are not convenient - That is, which are not fit or proper; which do not become the character of Christians; notes, Romans 1:28. Christians should be grave and serious - though cheerful and pleasant. They should feel that they have great interests at stake, and that the world has too. They are redeemed - not to make sport; purchased with precious blood - for other purposes than to make people laugh. They are soon to be in heaven - and a man who has any impressive sense of that will habitually feel that he has much else to do than to make people laugh. The true course of life is midway between moroseness and levity; sourness and lightness; harshness and jesting. Be benevolent, kind, cheerful, bland, courteous, but serious. Be solemn, thoughtful, deeply impressed with the presence of God and with eternal things, but pleasant, affable, and benignant. Think not a smile sinful; but think not levity and jesting harmless.
But rather giving of thanks - Thanks to God, or praises are more becoming Christians than jesting. The idea here seems to be, that such employment would be far more appropriate to the character of Christians, than idle, trifling, and indelicate conversation. Instead, therefore, of meeting together for low wit and jesting; for singing songs, and for the common discourse which often attends such "gatherings" of friends, Paul would have them come together for the purpose of praising God, and engaging in his service. Human beings are social in their nature; and it they do not assemble for good purposes, they will for bad ones. It is much more appropriate to the character of Christians to come together to sing praises to God, than to sing songs; to pray than to jest; to converse of the things of redemption than to tell anecdotes, and to devote the time to a contemplation of the world to come, than to trifles and nonsense.

Neither filthiness - Αισχροτης· Any thing base or vile in words or acts.
Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.
Nor jesting - Ευτραπελια· Artfully turned discourses or words, from ευ, well or easily, and τρεπω, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds.
Which are not convenient - Ουκ ανηκοντα· They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.
But rather giving of thanks - Ευχαριστια· Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

Neither filthiness, nor foolish talking, nor (a) jesting, which are not convenient: but rather giving of thanks.
(a) Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.

Neither filthiness, nor foolish talking, nor jesting,.... The former of these may include all filthy gestures and behaviour, every indecent habit and attire, and all actions which have a tendency to excite lust; and also all impure words, these discover an impure heart, and are the means of corrupting men's minds and manners; filthy speaking, is a verbal commission of the things that are spoken of; and it may include all impure songs and books, and the reading or hearing of them; this is what the Jews call , "filthiness of the mouth", obscene words; which they say they do not use on feast days, as the Gentiles do (i): "foolish talking" does not so much design every imprudent thing that is said, as that which is wicked, corrupt, unsavoury, light, vain, idle, and unprofitable; and takes in all fabulous stories, and mimicking of fools in words and gestures: and "jesting", when it is with wantonness, and excites unto it, and is inconsistent with truth, and when the Scriptures are abused by it, and not our neighbour's edification, but hurt, is promoted by it, ought not to be used:
which are not convenient; are disagreeable to the will of God, and unsuitable to the characters of the saints, and are very unbecoming them to practise:
but rather giving of thanks; instead of these, as the Syriac version renders it; it is much more suitable and becoming to give thanks to God for temporal and spiritual mercies, and to speak those things which are grateful to good men; this is to use the tongue to much better purpose, than in an obscene, foolish, or jocose way: one of Stephens's copies read, "but only of giving of thanks".
(i) Jarchi in Psal. lxxv. 3. Vid. Vajikra Rabba, sect. 24. fol. 165. 3.

filthiness--obscenity in act or gesture.
foolish talking--the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.
nor--rather, "or" (compare Ephesians 5:3).
jesting--Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [PLAUTUS, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Colossians 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [TITTMANN]) Of discourse unseasoned with the salt of grace [TRENCH].
not convenient--"unseemly"; not such "as become saints" (Ephesians 5:3).
rather giving of thanks--a happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (Ephesians 5:19-20; James 5:13).

Nor foolish talking - Tittle tattle, talking of nothing, the weather, fashions, meat and drink. Or jesting - The word properly means, wittiness, facetiousness, esteemed by the heathens an half - virtue. But how frequently even this quenches the Spirit, those who are tender of conscience know. Which are not convenient - For a Christian; as neither increasing his faith nor holiness.