212 Luca Marulli he sets forth on a journey” (cf. Acts 15,3; 21,5; Titus 3,13). Paul refers precisely to this kind of support in 1 Cor 9,4-14, as he also depended on Christian’s hospitality (cf. 1 Cor 16,5-6; Phlm 22) (36). The expression kalw'" poihvsei" is well attested in the papyri, and seems to indicate a “cautious request” (37). However, the Elder continues to build his case to achieve his real goal: explicitly solicit Gaius’ support. The brethren, the Elder presses, “went out for the sake of the Name” (tou' ojnovmato" ejxhvlqon, v. 7a). This is no occasional aside: in the ancient world, the manner in which a person’s name was treated affected his or her honor. The fact that the itinerants bear “the Name” makes them worthy of being treated with the honor due to Jesus. Failing to do so would not only disgrace the brethren, but be an affront to Christ himself (38). The need of honoring “the Name” together with the notion of “hospitality” as a necessary endeavor towards friends’ envoys (39) (to preserve and reciprocate honor) strengthens the Elder’s basis for requesting Gaius’ support. The Elder artfully adds, in the second part of v. 7, that the itinerants “have been receiving nothing from the pagans (40)”. We believe that the expression mhde;n lambavnonte" should be translated as “receiving (36) POLHILL, “The setting of 2 John and 3 John”, 35. In ancient times, hospitality meant more than just hosting somebody: it was expected to provide the travelers with all they might need to continue their journey. Traveling in the ancient world was a dangerous activity. Robbers, wild animals, and unsafe, immoral hostels were real concerns for any traveler (Cf. Luke 10,25-37and Mek. Exod. 2: R.W. GEHRING, House Church and Mission. The Importance of Household Structures in Early Christianity [Peabody, MA 2004] 287). (37) KLAUCK, Ancient Letters, 34, who notes that P. Oxy II,299,3-4 uses the same expression. (38) As C.G. KRUSE, The Letters of John (The Pillar New Testament Commentary; Grand Rapids, MI 2000) 224 noted, the context of the other usages of this expression in the New Testament is one of persecution (Acts 5,41; 9,16; 15,26; 21,13. Rom 1,5 is an exception, as the topic is Paul’s mission “to bring about the obedience of faith…among all the nations”). It is also very possible that the Elder alludes to the fact that his people have been and will be — because of the very nature of their mission — persecuted. However, we cannot ignore that in this honor-shame based culture, among the symbols of honor, the “name” had great relevance. For some examples of “honoring the name” see Ps 29,2; 34,3; Tob 3,11; 8,5; 11,14; Matt 6,9; John 17,6.26; Rom 9,17; 15,9; “despising the name”: see Ps 9,5; Is 52,5; Rom 2,24; 1 Tim 6,1 (DESILVA, Honor Discourse, 120; Patronage, 32). (39) DESILVA, Honor Discourse, 16. Cf. Rhet. Her. 3,3,4. (40) ajpo; tw'n ejnikw'n does not seem to have here an ethnic connotation, since Gaius and Demetrius were Gentiles themselves, bearing Greek names.