How does reception differ in Thessalonica, Berea and Athens?

Passing through Amphipolis and Apollonia, Paul and his companions reach Thessalonica’s Jewish synagogue. By his custom Paul enters, reasoning from the scriptures for three sabbaths that Christ was to suffer and rise, and identifying the Jesus he preaches as Christ. Some believe and join Paul and Silas, along with many God-serving Gentiles and noble women. Envious Jews gather wicked men, raise a tumult and surround Jason’s house to find the two. Failing to find them, they drag Jason and some brethren before the rulers, accusing the men who upset the city and Jason who received them of defying Caesar’s decrees by naming another king, Jesus. The annotation to city gives the Greek meaning world. The people and rulers are stirred; after receiving satisfaction from Jason and the others, they release them, without specifying its form or amount.

The brethren send Paul and Silas to Berea by night. Its synagogue hearers are more noble, eagerly receiving the word and searching the scriptures daily to see whether it is so. The annotation praises their finding the texts cited by the apostle and contrasts their generosity with Thessalonian persecution without examination. Many believe, including honourable Gentile women and men. Jews from Thessalonica come to trouble the multitudes after learning of the preaching. The brethren send Paul toward the sea while Silas and Timothy remain. His guides bring him to Athens, then leave with instructions for the others to come quickly.

Waiting in Athens, Paul is stirred by its idolatry. He disputes in the synagogue with Jews and God-servers and daily in the marketplace. Epicurean and Stoic philosophers dispute with him; some ask what this word-sower means, others call him a proclaimer of new gods because he preaches Jesus and resurrection. They take him to Areopagus to ask about the new teaching. The narrator remarks that Athenians and visiting strangers devote themselves to telling or hearing something new.

Paul calls them too superstitious. Among their objects of worship he found an altar to the Unknown God: what they unknowingly worship, he preaches. The Creator of all is Lord of heaven and earth and does not dwell in handmade temples. The annotation explains that he is neither contained in nor needs a temple as heathens imagine, while being present there and everywhere. He needs no human service, giving everyone life, breath and all things. Making mankind of one to live on earth, he determines times and habitation bounds so people might seek and perhaps feel after or find him, though he is not far from each. In him they live, move and are, and their poets call them his offspring. Divinity therefore should not be conceived as gold, silver, stone or human craftsmanship. Overlooking times of ignorance, God declares penance everywhere and a day to judge the world equitably through an appointed man, giving faith to all through his resurrection. Some mock resurrection and others offer to hear again. Paul leaves; some adhere and believe, including Dionysius the Areopagite, Damaris and others.