LIKEWISE URGE THE YOUNG MEN TO BE SENSIBLE: hosautos parakalei tous neoterous...sophronein: (Job 29:8; Ps 148:12; Eccl 11:9; 12:1; Joel 2:28; 1Pe 5:5; 1Jn 2:13)

"give orders to be wise and serious-minded (BBE)

Urge the younger men, similarly, to control themselves (NAB)

urge younger men to be moderate in everything that they do (NJB)

encourage the young men to live wisely in all they do (NLT)

be exhorting to be exercising self-control (Wuest)

exhort the younger men to be discreet (Weymouth)

The younger men in like manner exhort to be discreet (Darby)

Urge (3870) (parakaleo from para = beside + kaleo = call) means to call alongside and in this context Paul is saying in essence “I beg of you, please.” This word is a good commentary upon the manner in which Titus should deal with these various groups. It should not be a domineering, high-handed, demanding one, but a humble, loving, kindly, exhorting one. The heart will respond to loving, kind treatment where it will rebel against the opposite.

The present imperative is a command calling for continuous action.

Young men, (3501) (neos may be derived from néō = to move or agitate) describes one one who moves briskly, and thus a young man, so–named either because of the activity and vigor exhibited in youth, or of the unsettled attitude of that age of life. Young men are frequently impulsive, passionate, ambitious, volatile, and sometimes arrogant, are to exercise self-control and show good sense and judgment in all things.

They then do it to receive a perishable wreath, but we an imperishable (1Cor 9:25).

TDNT writes that neos means...

belonging to the present, and has the nuances of “fresh” and “young.” As what is fresh or new, it may denote the odd or unexpected but also a new state or position, e.g., new converts or converts as new people. In the sense of young we find it for children and young people, and it can denote younger men as a group. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Because self-control is so important in living for and serving the Lord, even that great apostle, after many years of faithful, sacrificial service to his Lord, went on to say of himself,

Therefore, I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified (1Cor 9:26, 27).

Solomon had good advice for young men writing

Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, I have no delight in them (Eccl 12:1)

Sensible (4993) (sophroneo from sozo = to save {from sos = sound} + phren = mind, which would then literally describe a "saved mind"!) (Click studies on the related words sophron and sophronismos) means literally to be of sound mind. To exercise self-control as one who has a "saved mind". The idea is to to keep one’s mind safe and sound or to be in one's right mind. To think of one's self soberly. To put a moderate estimate on one's self. To curb one's passions. It means to be able to reason and think properly and in a sane manner. It means to have understanding about practical matters and thus be able to act sensibly.

Vine adds that sophronizo

expresses the exercise of self-control. Self-restraint is the special need of youth. To gain and retain the mastery over the tendency to indulge in what is prejudicial to moral and spiritual welfare, requires that self-control which is consistent with walking in the fear of God. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

Spurgeon writes that young men...

are full of spirits, they are very sanguine, they are apt to be carried away with novelties; exhort them to have that which is thought to be a virtue of age, namely, sobriety. Let them be old when they are young that they may be young when they are old.

Solomon (although not always following his own advice cf 1Ki 11:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12) has a parallel wise thought from the OT that

and above all make your own life a pattern of right conduct" (Weymouth)

Show (3930) (paraecho from pará = near + écho = have, hold) literally means to hold near, or to hold  alongside and so to exhibit or show

Paraecho is in the present tense which calls for Titus to make this the habit of his life, his lifestyle. The middle voice is reflexive and calls for Titus to initiate the action (of continually showing himself an example) and participate in the effects.

Paraecho - 16x in 16v in the NAS - Matt. 26:10; Mk. 14:6; Lk. 6:29; 7:4; 11:7; 18:5; Acts 16:16; 17:31; 19:24; 22:2; 28:2; Gal. 6:17; Col. 4:1; 1 Tim. 1:4; 6:17; Titus 2:7 and is rendered in the NAS as became(1), bother(3), bothers(1), bringing(2), cause(1), furnished(1), give rise(1),grant(2), offer(1), show(1), showed(1), supplies(1).

It is notable that in here Paul didn't say "tell them" but "show them".  Paul wrote more about Titus the example than he did about Titus the exhorter! Titus was himself to be what he wished others to be.

Titus was to confront them not only with spiritual words but with a spiritual life in keeping with those words. Beloved does what you say (show) by your life validate what you say (preach) with your lips? Even our most forceful and compelling arguments will fall on deaf ears if our lives fail to back up what comes out of our lips.

A pastor preaches best by his life. He must constantly be a good example in all things. Whatever the pastor wants his church to be, he must first be himself. Little wonder that our Lord was especially critical of the hypocritical lives of the Pharisees declaring “they say and do not”! (Mt 23:3)

Spurgeon comments that...

Titus was himself a young man; he must, therefore, be a pattern to young men; and as a pastor or evangelist he must be a pattern to all sorts of men.

It is a pity when truth suffers at the hand of its own advocate; and perhaps the very worst wounds that truth has received have been in the house of its friends. You must be careful, therefore, “that he that is of the contrary part may be ashamed, having no evil thing to say of you.

Example (5179)(tupos [word study]) literally refers to the visible mark or impression left by the strokes or blows of an instrument such as a pen, a sword, or a hammer.

Tupos properly means a model, pattern or mold into which clay or wax was pressed, that it might take the figure or exact shape of the mold. 

Tupos - 15x in 14v in the NAS - Jn. 20:25; Acts 7:43f; 23:25; Rom. 5:14; 6:17; 1 Co. 10:6; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12; Titus 2:7; Heb. 8:5; 1 Pet. 5:3 and is rendered in the NAS as example(3), examples(2), form(2), images(1), imprint(1), model(1), pattern(3), type(1).

Tupos is an impression representing anything produced by blows, an impression that has a resemblance to something else, and then a model to which some other person or thing should be (or would be) conformed

Type is generally used to denote a resemblance between something present and something future, which is called the "antitype." Over time it came to mean the mark left in history or nature by the antitype.

Our English word type is derived from tupos and originally referred to an impression made by a die as that which is struck.

For example, Paul used this word in his warning in his first epistle to the Corinthians, writing

Now these things happened as examples (tupos) for us, that we should not crave evil things, as they also craved....Now these things happened to them as an example (tupos), and they were written for our instruction, upon whom the ends of the ages have come. (1Cor 10:6,11)

In other words, the children of Israel and the facts of their history are types or examples for believers today, because we will be conformed to them if we do not exercise caution. Our doom will correspond to theirs. Therefore, they stand as stern warnings to us.

Thomas refused to believe that Jesus was raised from the dead unless he saw

in His hands the imprint (tupos) of the nails (Jn 20:25).

Tupos also came to be used to describe a pattern, mold, model, or copy of an original, and referred to both physical objects (like a statute) or to more subjective things such as the principles or virtues of an individual.

Tupos refers then to a pattern to be imitated or followed, an idea mentioned several times by Paul, writing for example to the believers at Philippi to

join in following my example (tupos) (Php 3:17-note).

Paul encouraged Timothy to

Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example (tupos) of those who believe. (1Ti 4:12)

Peter addressing the spiritual shepherds warned them not to misuse their authority

lording it over those allotted to (their) charge, but proving to be examples  (tupos) to the flock. (1Pe 5:3--note)

If example does not follow advice, the one giving it will be viewed rightly as a hypocrite, and hypocrisy never promotes righteousness, no matter how sound and biblical a person’s teaching and counsel may be. Others may be inclined to accept the principles intellectually but will see no reason for living by them, and will themselves, like their teacher, become hypocrites.

Titus was to live so that his life would be like a “spiritual die” (tupos = impression made by a die) that would impress itself on others, a process that involves good works, sound doctrine, a dignified, decent attitude, and sound speech that not even the most hostile enemy could condemn. The speech of Titus and every spiritual leader should be such that they stand without rebuke.

This principle is illustrated in the story of St. Francis who told one of his young friars "Let us go down to the village and preach to the people." As they went to the village,  they stopped to talk to the men they met along the way and begged for bread at several doors. Francis stopped to play with the children, and exchanged a greeting with the passers-by.  As they turned to go home the stupefied apprentice said

But when do we preach?

Francis smiled and replied

Preach? Every step we took, every word we spoke, every action we did, has been a sermon.

With perfect confidence, the apostle could exhort believers at Corinth to

be imitators of me, just as I also am of Christ (1Co11:1).

Good (2570) (kalos [word study]) does not refer to that which is superficial or cosmetic but to what is genuinely and inherently good, righteous, noble, and excellent.

Titus' deeds were to be true reflections of what he preached and taught.

The basic meaning of kalos is good with emphasis on that which is beautiful, handsome, excellent, surpassing, precious,   commendable, admirable. Inherently excellent or intrinsically good: providing some special or superior benefit. In classical usage, kalos was originally used as a descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called to kalon . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Lk 21:5); well adapted to its purpose, as salt (Mk 9:50); competent for an office, as deacons (1Ti 4:6); a steward (1Pe 4:10-note); a soldier (2Ti 2:3-note); expedient, wholesome (Mk 9:43, 45, 47); morally good, noble, as works (Mt 5:16-note); conscience (He 13:18-note). The phrase it is good, i.e., a good or proper thing (Ro 14:21-note). In the Septuagint (LXX) kalos is the most commonly used word for good as opposed to evil (Ge 2:17; 24:50; Is 5:20).

Click in depth analysis of Good Deeds.

Illustration - Somerset Maugham, the British author, once wrote that the only thing that makes life tolerable in this world is the beauty that men create out of chaos. In “The Painted Veil,” he said that things like painting, music, and literature make it possible to regard the world we live in without disgust. “Of all these,” he declared, “the richest in beauty is a life well lived. That is the perfect work of art.” In Titus 2:7–8, the apostle Paul expresses a similar sentiment. Only in this case, he says that a life well lived is the best defense of the Christian faith. Actions do speak louder than words. To remind yourself of the importance of being a living example of the gospel, write “The best defense of the truth is a life well lived” on a card and display it where you can see it throughout the day. Consider what your conduct at home, at work, and in the neighborhood says to others about your relationship with God. Remember that when it comes to being a witness for Christ, your actions are as important as your words. (Today in the Word)

WITH PURITY IN DOCTRINE, DIGNIFIED: en te didaskalia aphtharsian semnoteta:
 

Let everything you do reflect the integrity and seriousness of your teaching (NLT)

When you teach, be honest and serious (ICB)

Let everything you do reflect your love of the truth and the fact that you are in dead earnest about it (TLB)

by sincerity and earnestness, when you are teaching, and by a message sound and irreproachable (NJB)

holy in your teaching, serious in behaviour (BBE)

in teaching uncorruptedness, gravity (Darby)

in your teaching show integrity, dignity, (ESV)

with integrity in your teaching, dignity (NAB)

teaching what is unadulterated, showing gravity [having the strictest regard for truth and purity of motive], with dignity and seriousness (Amp)

Be sincere and serious in your teaching (TEV)

having in your teaching no taint of insincerity, but a serious tone (Weymouth)

The modern manuscripts (eg, Nestle-Aland)  have aphthoria in place of the Textus Receptus word, adiaphthoria (freedom from corruptible mixtures)

Purity (862) (aphthartos from a = negative + phthartos = corruptible from phthora = destruction, death, shipwreck from phtheiro = to corrupt, destroy, spoil) means literally incorruptible and conveys the idea of not being morally corrupt and vile. The root word phthartos in extra-biblical literature was often used of morally depraved people such as rapists, seducers, and abortionists. Aphthartos refers to the absence of self-seeking and all perverse motives such as deceitfulness and guile. Aphthartos strictly speaking is that which is  not subject to corruption and thus describes teaching that is free from error and characterized by soundness and integrity

This verse is the only use of aphthartos in the NT.

Although Paul does not use the word aphthartos, the following verse conveys the same idea...

(contrasting the deceitfulness of the false teachers with his own openness Paul writes) we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man's conscience in the sight of God. (2Cor 4:2)

Doctrine (1319) (didaskalia [word study] from didasko [word study] = pictures the process of shaping the will of the one instructed and doing so by word of mouth) means teaching or instruction. In general didaskalia refers more to the act of teaching whereas the related word didache refers to the substance of teaching.

Didaskalia - 21x in 21v in the NAS - Matt. 15:9; Mk. 7:7; Rom. 12:7; 15:4; Eph. 4:14; Col. 2:22; 1 Tim. 1:10; 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Tim. 3:10, 16; 4:3; Titus 1:9; 2:1, 7, 10 and is rendered in the NAS as doctrine(9), doctrines(3), instruction(1), teaching(7), teachings(1).

Dignified (4587) (semnotes from semnós = venerable) refers to decency, gravity, venerableness ( calling forth respect through age, character, and attainments; conveying an impression of aged goodness and benevolence), dignity and a seriousness that is fixed on God and honors whatever honors Him.

Semnotes -3x in 3v in NASB -1Ti 2:2; 3:4; Titus 2:7

Vine correctly notes that semnotes

"is a necessary characteristic of the life and conduct of Christians" The significance of the Greek word is that of gravity combined with dignity, with freedom alike from moroseness and from levity. A life which exhibits these qualities gives a consistent witness to the person and name of Christ, and to the truth and validity of the gospel." (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)

Semnotes could be translated “moral earnestness” and refers to moral dignity and holy behavior before men. It describes a serious and worthy conduct that earns reverence and respect. It describes that behavior which is befitting and implies a measure of dignity leading to respect.

Semnotes is

a manner or mode of behavior that indicates one is above what is ordinary and therefore worthy of special respect. Of human beings: dignity, seriousness, probity (Ed note: adherence to the highest principles and ideal indicating uprightness of character or action) (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature)

Strong/Thayer Lexicon describes semnotes as the characteristic of a thing or person which entitles it to reverence and respect, dignity, majesty, sanctity.

The exhortation to be dignified enjoins a realization of the dignity and solemnity attaching to the handling of the Word of God. It includes the idea of living one's life so as to invite, attract and inspire reverence, honor and respect, ultimately of God and His glorious gospel.  Jesus gives a parallel thought exhorting believers to

Let (their) light shine before men in such a way that they may see (their) good works, and glorify (their) Father Who is in heaven. (Mt 5:16-note) 

Semnotes implies that one should be able to distinguish between that which is important and that which is trivial.

Paul uses this word twice in his first letter to Timothy writing that we should pray

for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity (1Ti 2:2)

Paul writes that the elder

must be one who manages his own household well, keeping his children under control with all dignity (1Ti 3:4)

Aristotle defined semnótes as the average of a virtue that lies between the extremes of arrogance on one hand and attempting to please everyone on the other hand. Therefore, semnótes stands between caring to please nobody and endeavoring at all costs to please everybody. It is the ability not only to perform well one's duties as a citizen, but also to adhere to the highest principles and ideals of earth and heaven, and thus drawing respect and approval.

Semnotes describes the man who carries himself with the perfect blend of dignity and courtesy, independence and humility to his fellowmen. The word avoids the suggestion of sternness yet retains the idea of natural respect.

Titus 2:7a Works Witness - The considerate spirit and quiet good works of believers in Jesus Christ can make a tremendous impact on those who do not believe in Him. A little kindness speaks louder to some than fiery preaching.

A small congregation of believers in Japan put this principle into practice. They were planning to build a sanctuary. After the architect completed the plans, they went to all the neighbors, showed them the blueprints, and asked if anyone had any objections. No one did.

A few months later, however, before construction began, they heard that one man did have some concerns. They paid him a second visit and discovered he was worried that the structure would block the sunlight coming into his yard. Did they argue? No. Did they complain because he didn't speak out earlier? No. The church board went back to the architect and asked for a revision. At quite some additional expense, he redesigned the building with a lower roof. The surprised neighbor was pleased that he would not lose his sunlight.

In our hard-driving, rights-centered world, kind consideration toward others seems out of place. But it's always appropriate for us as Christians (Titus 2). And it can deliver a powerful witness. --D C Egner  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

And when you speak, speak the truth so that you cannot be criticized (ICB)

sound speech that cannot be censured (NRSV)

Speak an accurate message that cannot be condemned (GWT)

sound speech, that cannot be condemned (ASV)

and healthy language which no one can censure (Weymouth)

The sound word that can not be blamed (DRA)

Saying true and right words, against which no protest may be made (BBE)

Let your teaching be so correct that it can't be criticized (NLT)

And let your instruction be sound and fit and wise and wholesome, vigorous and irrefutable and above censure (Amp)

Our speech should be unaffected and logical (Phillips)

Sound (5199) (hugies [word study] which is the root of hugiaino [word study]; English = hygiene, hygienic) literally refers to being physically (and mentally) well or sound (emphasizes the absence of disease, weakness, or malfunction), healthy (implies full strength and vigor as well as freedom from signs of disease). Hugies describes that which balanced and ordered throughout.

Hugies was used figuratively to describe speech which was uncorrupted, correct, accurate, balanced and ordered throughout, in addition to speech which is useful and beneficial. Health implies a proper balance of the whole.

The Apocrypha declares that

Better is the poor, being sound (hugies) and strong of constitution, than a rich man that is afflicted in his body. (The Apocrypha: KJV: Sir 30:14)

The Jewish historian Josephus used hugies and related words (e.g., hugiaino) for rational thought and action.

Hugies is used 5 times in the Septuagint (LXX) (Lev. 13:10, 15, 16; Jos. 10:21; Isa. 38:21), for example Isaiah said...

Let them take a cake of figs, and apply it to the boil, that he may recover (LXX = hugies = well, healthy) (Isaiah 38:21)

Hugies is used  12 times in the NT (2x Mt; 1x Mk; 7x Jn; 1x Acts; 1x Titus)

Matthew 12:13 Then He said to the man (on the Sabbath Jesus said to the man with the withered hand), "Stretch out your hand!" And he stretched it out, and it was restored to normal (to health = hugies, as sound as), like the other.

Matthew 15:31 so that the multitude marveled as they saw the dumb speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel.

Mark 3:5 And after looking around at them with anger, grieved at their hardness of heart, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored.

Mark 5:34 And He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your affliction."

Luke 6:10 And after looking around at them all, He said to him, "Stretch out your hand!" And he did so; and his hand was restored.

John 5:4 for an angel of the Lord went down at certain seasons into the pool, and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.
John 5:6 When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, "Do you wish to get well?"
John 5:9 And immediately the man became well, and took up his pallet and began to walk. Now it was the Sabbath on that day.
John 5:11 But he answered them, "He who made me well was the one who said to me, 'Take up your pallet and walk.'"
John 5:14 Afterward Jesus found him in the temple, and said to him, "Behold, you have become well; do not sin anymore, so that nothing worse may befall you."
John 5:15 The man went away, and told the Jews that it was Jesus who had made him well.

John 7:23 "If a man receives circumcision on the Sabbath that the Law of Moses may not be broken, are you angry with Me because I made an entire man well on the Sabbath?

Acts 4:10 let it be known to all of you, and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead-- by this name this man stands here before you in good health.

Titus 2:8 sound in speech which is beyond reproach, in order that the opponent may be put to shame, having nothing bad to say about us.

From a review of all the NT uses above, one observes that most of the gospel uses of hugies reflect the literal meaning.

Matthew relates the story of a woman who had hemorrhaged for 12 years, spent all her money with physicians without relief, but when she touched Jesus' garment, immediately experienced drying up of her blood flow and healing from her affliction. Jesus queried His disciples regarding who had touched His garment and then the woman told Him the whole truth to which He replied

Daughter, your faith has made you well; go in peace, and be (continually) healed (or whole = hugies) of your affliction. (Mk 5:34)

Hiebert comments that

His healing power did not work automatically, like a battery discharging its power when accidentally short-circuited. Jesus perceived in Himself, without any external suggestion, the significance of the woman’s touch, and, actively willing to honor her faith, He was immediately conscious of His healing power going toward her. His power, the inherent ability to perform, was always under the control of His conscious volition. His consciousness of that power going forth from Him suggests that His healing ministries cost Jesus much spiritual energy. It would explain why He found it necessary at times to escape the crowds to find time for refreshing through fellowship with the Father.

This word group has been used repeatedly in this short epistle and refers here to speech which is healthy; whole and doctrinally sound. One gauge of "sound" speech is the impact it has on the hearers. Are they edified? Paul exhorted the Ephesians to

Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear. (Ep 4:29-note)

To the Colossians he wrote

Let your speech always be with grace, seasoned, as it were, with salt, so that you may know how you should respond to each person." (Col 4:6-note)

Application: Does my speech cause others to stumble? Is there a cause for reproach?

W E Vine notes that...

sound speech involves the avoidance of fanciful interpretations and of everything that would bring the teaching into justifiable criticism. The word rendered “sound” denotes healthful, and in this sense is frequently rendered “whole.” With this in view the words spoken should be used thoughtfully and earnestly and in accordance with Scripture. The teacher should never expose himself to contempt or to the charge of being presumptuous." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

Calvin does not associate this "sound" speech necessarily with teaching

Sound speech” relates (in my opinion) to ordinary life and familiar conversation; for it would be absurd to interpret it as relating to public instruction, since he only wishes that Titus, both in his actions and in his words, shall lead a life that agrees with his preaching. He therefore enjoins that his words shall be pure and free from all corruption.

Clarke on the other hand takes the opposite view writing that this speech refers to

Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men.

MacArthur says

The issue here is not doctrine or theology but conversation, day by day speech.

Beyond reproach (176) (akatagnostos [word study] from a = without + kataginosko = condemn in turn from kata = against + ginosko = to know) (only use is this verse)  means unblamable or beyond condemnation, objection, open criticism or censure. Titus' speech is to be free from anything to which exception might be taken. It should be free from side-issues, doctrinal novelties, fads, crudities, and the like. This type of ministry is irresistible.

Titus’s speaking, whether formal teaching or informal conversation (like MacArthur and Calvin I favor the latter emphasis in this section of Scripture), was to be sound, healthy, edifying, life-giving, appropriate, and beyond reproach. Such virtuous and consistent conversation is the mark of a genuinely spiritual man. Besides being a good pattern as a leader, the teacher or leader must exhibit the wisdom to speak only that which is well-thought-out and not that which is rash or reprehensible. One's conversation should reveal the fact that you are a child of God.

IN ORDER THAT THE OPPONENT MAY BE PUT TO SHAME HAVING NOTHING BAD TO SAY ABOUT US: hina entrapêi (3SAPS) ho ex enantias meden echon (PAPMSN) peri humon legein (PAN) phaulon:  (Neh 5:9; 1Ti 5:14; 1 Pe 2:12 2:15; 3:16) (Isa 66:5; Lk 13:17; 2Th 3:14) (Php 2:14, 15, 16)
 

Then anyone who is against you will be ashamed because there is nothing bad that he can say against us (ICB)

so that he who is not on our side may be put to shame, unable to say any evil of us (BBE)

Then those who want to argue will be ashamed because they won't have anything bad to say about us (NLT)

so that the opponent may be put to shame, finding nothing discrediting or evil to say about us (Amp)

 so that your opponent may feel ashamed at finding nothing in which to pick holes. (Phillips)

In order that (2443) (hina) expresses the purpose of the prior exhortations. Empowered by the spirit of God the teacher will be able to stop the mouths of opponents and his teaching will be backed up by a manner of life which will give no one a handle for reproaching him and his message.

Opponent (1727) (enantios [word study] from enanti = over against in turn from en = in + antíos = set against) is used primarily of place and means over against which pertains to being opposite (as in face to face or fronting someone).

Metaphorically enantios means contrary, adverse, hostile (marked by malevolence, open opposition and resistance, not being hospitable), being in opposition to or opposed to.

Enantios means over against in terms of direction as in Matthew 14:24...

the boat was already many stadia (many furlongs [a furlong is one-eighth of a mile] ) away from the land, battered (beaten and tossed) by the waves; for the wind was contrary (against them).

Enantios means opposite or over against someone (see Mk 15:39 below).

Enantios is used figuratively of attitudes which are  hostile, contrary or opposed to (see note 1Thess 2:15)

Enantios is used 8 times in the NT...

Mt 14:24 - see above

Mark 6:48 And seeing them straining at the oars, for the wind was against (enantios - a them, at about the fourth watch of the night, He came to them, walking on the sea; and He intended to pass by them.

Mark 15:39 And when the centurion, who was standing right in front (enantios - against) of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!"

Acts 26:9 - see below

Acts 27:4 And from there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary (against).

Acts 28:17 And it happened that after three days he called together those who were the leading men of the Jews, and when they had come together, he began saying to them, "Brethren, though I had done nothing against (contrary to) our people, or the customs of our fathers, yet I was delivered prisoner from Jerusalem into the hands of the Romans.

1Thessalonians 2:15 (note)  (the Jews) who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men,

Enantios is used 47 times in the Septuagint (Exod. 14:2, 9; 39:18; Num. 2:2; Jos. 8:11; 19:12f; Jdg. 1:10; 9:17; 20:34; 1 Sam. 10:10; 13:5; 17:2, 8; 26:20; 2 Sam. 10:9f; 11:15; 18:6, 13; 1 Ki. 20:27; 21:10, 13; 22:35; 2 Ki. 2:7, 15; 3:22; 1 Chr. 19:11, 17; 2 Chr. 18:34; Neh. 3:25, 27ff; Ps. 23:5; 35:3; 38:11; Prov. 14:7; Ezek. 17:15; 18:18; 47:3; Dan. 10:13; Obad. 1:11; Nah. 1:11; Hab. 1:3, 9)

Here in Titus Paul is referring an adversary or enemy, indicating those who oppose the gospel and are contrary, antagonistic and adversarial to the one who lives out the gospel.  Just as it is God’s will that all men be saved (1Ti 2:4; 2 Pe 3:9), so it was the will of the Jews that no one find salvation in Christ.

Paul at one time had embraced this adversarial attitude and tried to prevent the gospel from being preached.  In recounting his life story of waging a savage, unremitting campaign against the gospel, Paul recalled that

I thought to myself that I had to do (persuaded that it was his duty!) many things hostile (enantios - contrary to and in defiance of) to the name of Jesus of Nazareth. (Acts 26:9)

In sum, Paul knew full well the character of these he grouped together as the opponent. Times may have changed but the heart of sinful man has not, so you can be assured that when you live out the gospel, you too will encounter and experience the opponent.

When an opponent makes a rash, unfounded charge against a believer, the obvious and public testimony of that believer’s life should be so commonly known that the accuser is embarrassed by his false criticism. The true effectiveness of evangelism does not come from manmade methods, strategy, or marketing techniques adapted from the culture, but from the genuine virtue, moral purity, and godliness of believers whose lives give proof of the truth of God’s Word and the power of Christ to redeem men from sin. That is what silences the critics and makes the gospel believable. Paul writes to the Corinthian believers describing them as

our letter, written in our hearts, known and read by all men. (2Cor 3:2)

Writing to the Thessalonians Paul encouraged them that

that you became an example to all the believers in Macedonia and in Achaia.  For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. (see notes 1Thessalonians 1:7; 1:8) 

As someone has said

You may be the only Bible someone ever 'reads'

Those who oppose sound speech are put to shame because they cannot find a chink in the believer’s armor. There is no argument as effective as a holy life! So Titus (and we) must be certain that the walk matches the talk. Peter conveyed a similar thought exhorting the tested saints:

Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe them, glorify God in the day of visitation (1Pe 2:12-note) and "that by doing right you may silence the ignorance of foolish men." (1Pe 2:15-note)

Similarly Paul sought to motivate the Philippian saints to

Do all things without grumbling or disputing that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world. (see notes Philippians 2:14; 15)

J. H. Jowett rightly said that

Fine living is not only a fine argument, it is also an effective silencer of bad men.

Bad (5337) (phaulos) means worthless, corrupt, good–for–nothing, depraved, mediocre, unimportant, of no account, vile, evil, wicked, foul, depraved. Worthlessness is the central notion (see Trench below). The word indicates the impossibility of any true gain ever coming forth.

Phaulos is used 6 times in the NAS -Jn. 3:20; 5:29; Ro. 9:11; 2Co. 5:10; Titus 2:8; Jas. 3:16 and is rendered as bad, 3; evil, 3.

Phaulos is used 8x in the non-apocryphal Septuagint (LXX) - Job 6:3, 25; 9:23; Pr. 5:3; 13:6; 16:21; 22:8; 29:9

Phaulos pertains to being low-grade or morally substandard and thus base. It means  being relatively inferior in quality.

Jesus used phaulos when He declared that

"everyone who does evil (phaulos - Marvin Vincent says "evil...considered on the side of worthlessness) hates the Light, and does not come to the Light for fear that his deeds will be exposed." (Jn 3:20)

Jesus speaking of two general resurrections (believers and non-believers), declared that they

"will come forth those who did the good deeds to a resurrection of life (and) those who committed the evil (in the sense of worthless) deeds to a resurrection of judgment" (Jn 5:29)

Jesus was not teaching justification by works. In context, "good" is believing on the Son so as to receive a new nature that produces good, worthwhile works, while the "evil" done is to reject the Son (the unsaved) and hate the light which has the result of evil or worthless deeds.

Vine adds that phaulos refers

"primarily denotes slight, trivial, blown about by every wind; then, mean, common, bad, in the sense of being worthless, paltry or contemptible, belonging to a low order of things." (Vine, W. Vine's Expository dictionary of Old and New Testament words).

Trench explains that

"there are words in most languages, and phaulos is one of them, which contemplate evil under another aspect, not so much that either of active or passive malignity, but that rather of its good-for-nothingness, the impossibility of any true gain ever coming forth from it...This notion of worthlessness is the central notion of phaulos... which in Greek runs successively through the following meanings,—light, unstable, blown about by every wind..., small, slight, mediocre, of no account, worthless, bad; but still bad predominantly in the sense of worthless" Trench goes on to mention some secular uses that illustrate the intent of phaulos: "phaule auletris (Plato, Conv. 215 c), a bad flute-player; phaulos zographos (Plutarch, De Adul. et Am. 6), a bad painter." (Bolding added) (Trench, R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)

Paul uses phaulos to remind believers that they will all stand

before the judgment seat of Christ...each one (will) be recompensed for his deeds in the body, according to what he has done, whether good or bad (phaulos). (2Cor 5:10)

The idea is not that God will reward us for the good things we did and punish us for the bad things we did. He will rather reward us for the worthwhile things we did and not reward us for the worthless things we did. The believer’s sins per se will not be brought into review for judgment at this solemn time. That judgment took place some 2000 years ago, when the Lord Jesus bore our sins in His body on the tree, paying the price in full.  In summary, in (2Cor 5:10) phaulos describes deeds that have no possibility of procuring any eternal gain and thus are designated and deemed "worthless".

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Titus 2:8 Some Talk About Talk - A man attended a meeting where the guest lecturer was extremely long-winded. When the listener could stand it no longer, he got up and slipped out a side door. In the corridor he met a friend who asked, "Has he finished yet?" "Yes," the man replied, "he's been through for a long time, but he's not aware of it. He simply won't stop!"

The idea of coming to the point and saying something worthwhile is also good counsel for us as we talk with others each day. If we are honest with ourselves, we must admit that much of our conversation is nothing more than empty talk. The Lord Jesus warned, "For every idle word men may speak, they will give account of it in the day of judgment" (Mt. 12:36).

Pause a minute and think about what your usual conversation is like. What is the subject of most of your discussions? Do you talk too much and not give opportunity for others to speak? Is your speech profitable to others? And above all, do your words glorify God?

The Lord can enable you to speak words that build up others and don't just fill the air. Today, make these words of David your prayer: "Set a guard, O Lord, over my mouth; keep watch over the door of my lips" (Ps. 141:3). -- Richard W. De Haan  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)