Paul offers thanksgiving for the converts' reception of the Word of God and follows with a description of the nature of their reception. The opening conjunction and  (kai) joins this paragraph closely with the preceding one in which he described how the gospel was delivered to the Thessalonians.

For this reason - Although terms of conclusion usually look backward, they sometimes precede the information they are concluding and in this case it could look either way and some suggest it is looking both ways.

Hiebert writes that...

Jowett, indeed, regards for this reason (dia touto) as looking both ways: that which at first was thought of as the ground of thanksgiving, his success in preaching, became the subject matter of thanksgiving.' Although unusual, such an inclusive interpretation of this phrase is appealing. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Constantly (89) (adialeiptos from a = negative + dialeipô = leave off, cease, leave an interval whether of space or time) means uninterruptedly, without intermission, constantly, incessantly, unceasingly, always, , unintermittently, continually, without omission or without ceasing.

Adialeiptos is used to describe that which is continuously done - uninterrupted necessary payment of hard taxes, continual uninterrupted cough, repeated military attacks, continual failing of a military effort, regular and consistent production of fruit.

Josephus used adialeiptos for the incessant attacks of the Romans against Jotapatha (Josephus, Jewish Wars 3:155-57) or for the continual hammering of a battering ram against the walls of Jerusalem (Josephus, Jewish Wars  5:298-302).

Unceasingly denotes that not much time elapsed between his prayers for them (like a frequent cough...even in that setting one is not coughing without any break whatsoever for that would be physiologically impossible). The point that Paul is conveying to the saints is that were constantly in his thoughts and prayers. Do you have a brother or sister in Christ who cannot seem to get you off of their mind, prayerfully speaking? Thank God for them!

Paul must have had a long "prayer list" for it seems he is always mentioning someone he is praying for in one of his epistles. Could there be any relation between his unceasing prayer and his incredible power in ministry?

Adialeiptos is found only 4 times in the NT...

Romans 1:9 (note) For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you,

1Thessalonians 1:2 (note) We give thanks to God always for all of you, making mention of you in our prayers;

1Thessalonians 2:13 (note) And for this reason we also constantly thank God that when you received from us the word of God's message, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.

1Thessalonians 5:17 (note) pray without ceasing

In the NT adialeiptos is used only by Paul and always connected with prayer (see notes 1Thessalonians 1:3 and 1Thessalonians 5:17)

Spurgeon writes regarding constantly thanking God that...

this was a continual thanksgiving day...Our gratitude to God should be as lasting as life, as constant as the bounty to which it bears witness. Our American friends have one Thanksgiving Day in the year, but it was Thanksgiving Day all the year round with Paul and Silas and Timothy when they thought of the Thessalonians. They felt as it they never could leave off thanking God for the Thessalonians, for they knew by sad experience that all churches were not of the same happy kind. There were those Corinthians, for ever quarrelling and thus grieving the apostle. "Never mind," he says, "we will thank God for the Thessalonians." Oh, but there are those Galatians! They have gone off the line, bewitched by Judaizing teachers. They have wandered into "modern thought," and left the old orthodox faith. "Yes," says the apostle, "those Galatians are a burden to me; but, then, blessed be God for the Thessalonians." So I think we ought to bless God for those that are kept, and for those that are true, and for those that are faithful; and when our harp is made to hang upon the willows because of part of the work which is barren and unfruitful, yet let us not cease to praise and bless the Lord our God for that part of the work which prospers. Let us magnify him for those that are brought to know his name. "For this cause also thank we God without ceasing because ye received the word of God."

This spirit of thanksgiving tends to make us stronger and stronger for labor in days to come. Yes, let us sing unto the Lord instead of sighing unto ourselves! Let us not rob him of his revenue of praise even in our most desponding moments. "Although my house be not so with God, yet hath he made with me an everlasting covenant ordered in all things and sure." What if Satan does not appear to fall from heaven? What if the devils do not seem to be subject unto us? Yet let us rather rejoice because our names are written in heaven. O child of God, fall back upon what the Lord has done, and this shall make you encounter every difficulty with a brave heart! What the Lord has done is but a token of what he is going to do. Let us hold the fort, and look out for better times. Never let us dream of fainting or retreating. Do not say, "I will give it up because of the Galatians." No, but go at it again because of the Thessalonians. Do not say, "I am worried and wearied with the Corinthians." No, but with your heart full of joy, persevere in your Master's service, because many Thessalonians have received the word, not as the word of man, but as the word of God. Hallelujah, there is still something to sing about! Bring out the trumpets: we are not yet silenced, nor shall we be while the Lord liveth. The walls of Jericho will be more likely to fall before our trumpets than our tremblings.

Ah, my hearers, you could make some of us very happy! If you gave your hearts to the Lord, how you would cheer and comfort us! And some of you that do love the Lord would do us a world of good if you would come and tell us what the Lord has done for your souls. If you have been blessed, do not hide it. If you do, you will rob us of our wages, for our wages come to us very much through our knowing that God has blessed our ministry. Think of this, and treat us fairly and kindly, even as we have sought your good. I, for one, have had such weary times of wolf-hunting that I should be heartily glad to have the quiet joy of watching the young lambs, and noting the growth of the sheep.  (Sermon)

Ray Pritchard has some convicting thoughts writing that

Prayer bridges the gap between people. You can be here and they can be way over there, and through prayer you can bridge the gap that separates you.  Prayer spans the miles that separate us. Prayer overcomes the misunderstanding that separates us. Prayer leaps across the bad memories that pull us apart. Prayer nullifies the estrangement that keeps us from speaking. There can be bitterness and anger between you, even years of alienation. But that doesn’t matter when you pray because prayer bridges the gap between you and those you love. Your heart can touch their heart by the simple act of praying. What starts in your heart goes first to the Father’s heart, and purified by the sunlight of his love, your prayer falls like an arrow in the heart of the one you love. Prayer can do that! It enables you to touch people you can’t even speak to... If you love someone, you’ll pray for them. If you don’t love them, you’ll stop praying eventually. Because when you pray, one of two things will happen: You will either start loving or you will stop praying.

Thank (2168) (eucharisteo from eucháristos = thankful, grateful, well-pleasing from eú = well + charízomai = to grant, give) means to show oneself grateful, to be thankful, to give thanks. Paul began his epistle with eucharisteo - We give thanks to God always for all of you... (see note 1Thessalonians 1:2). Note the we indicating that this was the feeling not just of Paul but of Silas and Timothy, causing all three men to emote in a continual praise service to God whenever they thought of their beloved converts in Thessalonica. Eucharisteo is in the present tense which denotes that their feeling of gratitude for the Thessalonians' reception of their message was ever on their heart and mind and thus they continued to give thanks (cf notes 1Thessalonians 5:18).

Their thanksgiving renews the feeling of gratitude expressed in the opening of the letter (see note 1Thessalonians 1:2) but in this verse the reason for the thanksgiving is different. The thanksgiving in chapter 1 was prompted by the receipt of good news about the Thessalonians' faith and love.  (see note 1Thessalonians 3:6). In this verse the missionaries gave thanks for how the Thessalonians had welcomed the gospel on Paul's  first visit.

Thank God - It is only appropriate that their thanksgiving was directed to God for it was His good news (gospel of God) that the hearer's responded to through the gracious, efficacious working of His Holy Spirit.

Spurgeon writes that...

These three godly ministers are holding what, if I use a Greek word, I may call a holy eucharistical service—a service of thanksgiving. For this cause also thank we God without ceasing. It is a pleasant sight to see anybody thanking God; for the air is heavy with the hum of murmuring, and the roads are dusty with complaints and lamentations. It is a delightful vision to see hard-working, earnest ministers of Christ met together and occupying their time with thanksgiving; for many waste their hours in speculations, doubtings, and discussions.  (Sermon)

In preaching on this passage the Prince of preachers makes a statement that surely is a clue as to why he was so effective. He declares...

Let us keep close to the text

The word of God which you heard from us - is literally "a word of hearing from alongside us, of God". The phrase word of hearing indicates it was an oral message. Thus one writer renders it

When your ears received God's message. (Lattey)

This reference to the oral nature of the message received by the Thessalonians reminds us that at that time the spread of Christianity was largely brought about through the spoken word, for the NT writings had not yet been produced. And so for some 30 years after Christ's ascension the main apostolic teaching was done by a living preacher and not by the circulation of books or letters. This pattern emphasizes the high place which preaching held as a means of bestowing the grace of God upon the hearers. Is preaching still held in such high esteem or is it considered a means of attracting seekers with user friendly stories, etc? Praise God for preachers who are holding fast to the Word of Truth and preaching preach the word,  whether the time is favorable or not, patiently correcting, rebuking and exhorting the sheep with great patience and instruction. (cf notes 2 Timothy 4:2)

This idea of a word of hearing is seen elsewhere in Scripture...

(Negatively in Hebrews) For indeed we have had good news preached to us, just as they (the Hebrews who came out of Egypt and wandered in the Wilderness for forty years) also; but the word they heard did not profit them, because it was not united by faith in those who heard. (See note Hebrews 4:2)

(Positively) However, they did not all heed the glad tidings; for Isaiah says, "LORD, WHO HAS BELIEVED OUR REPORT (akoe = literally hearing and then that which is heard like a report)?" So faith comes from hearing, and hearing by the word of Christ. (See notes Romans 10:16; 10:17)

This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? (Galatians 3:2) (Comment: Did they receive the Holy Spirit by keeping the law? Of course not! The Holy Spirit came upon them only after they believed the message they heard about Christ)

Paul then goes on to describe not only the Thessalonians' outward reception of the word of hearing but also of their inner reaction to the divine word. He emphasizes this contrast by the use of two different verbs, paralambano (received) and dechomai (accepted or welcomed).

Paralambano pictures an objective, outward receiving whereas dechomai (see below) pictures an acceptance with approval or welcoming and denotes a more subjective reception. Paralambano looks to the content of that which is received, whereas dechomai implies a favorable evaluation of that which is accepted. In other words the Thessalonians not only heard and intellectually understood the message (paralambano) but they also appropriated and welcomed it  (dechomai) into their hearts.

McGee asks...

How do you receive the Word of God? Do you receive it as the Word of God? Or do you get angry? Does the hair stand up on the back of your neck? Twice in all my years of ministry I was approached by a man after a sermon and asked if I had him in mind when I preached the sermon that morning. My friend, I didn’t even know those men were there! They were giving themselves an added sense of importance that wasn’t justified. But the real issue is that they weren’t receiving the Word of God as the Word of God. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

Wiersbe adds that paralambano...

means simply “to accept from another,” while the second (dechomai) means “to welcome.” One (paralambano) means “the hearing of the ear,” while the other (dechomai) means “the hearing of the heart.” The believers at Thessalonica did not only hear the Word; they took it into their inner man and made it a part of their lives...How do we appropriate the Word? By understanding it and receiving it into our hearts, and by meditating on it so that it becomes part of the inner man. Meditation is to the spiritual life what digestion is to the physical life. If you did not digest your food, you would die. It takes time to meditate, but it is the only way to appropriate the Word and grow.  (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

Received (3880) (paralambano from para = beside + lambano = appropriate, receive) means to receive from another, to receive alongside or to take to oneself (into close association). There are two basic ideas - to take or to receive.

To take with one in order to carry away (eg, Jesus' reference to the Rapture in John 14:3 below where the taking also conveys a sense close fellowship and agreement associated with the receiving to Himself)

To receive something transmitted, as spiritual instruction or truth (see 1Cor 11:23, Gal 1:9 below) or a ministry (see Colossians 4:17 - note)

To receive in the sense of an inheritance (see use of paralambano below in Da 7:18 - "receive the kingdom", also in Hebrews 12:28 - note)

The aorist tense looks back to the time when the Thessalonians heard the missionaries' proclaim the gospel and records their active response to that message - they took hold of the divine message. They received it alongside. They took it to themselves.

Paralambano is used 49 times in the NT (Matt. 1:20, 24; 2:1314, 20f; 4:5, 8; 12:45; 17:1; 18:16; 20:17; 24:40-41; 26:37; 27:27; Mk. 4:36; 5:40; 7:4; 9:2; 10:32; 14:33; Lk. 9:10, 28; 11:26; 17:34-35; 18:31; Jn. 1:11; 14:3; 19:16; Acts 15:39; 16:33; 21:24, 26, 32; 23:18; 1Co. 11:23; 15:1, 3; Gal. 1:9, 12; Phil. 4:9; Col. 2:6; 4:17; 1 Thess. 2:13; 4:1; 2 Thessalonians 3:6; Hebrews 12:28)

Below are some representative uses of paralambano...

Mt 2:14 And he arose and took the Child and His mother by night, and departed for Egypt;

Mt 2:20 Arise and take the Child and His mother, and go into the land of Israel; for those who sought the Child's life are dead.

Mt 24:40 "Then there shall be two men in the field; one will be taken, and one will be left. 41 "Two women will be grinding at the mill; one will be taken, and one will be left. (Comment: Although paralambano means to take to one's self and to seize for one's own possession, and is usually used in a good sense [see John 14:3 below], here in Matthew 24 the context is not good. The upshot is that this is clearly not a proof text to support the Rapture of the saints as some commentators state! The ones taken will be taken to judgment and death. The ones left will be left to enter the blessings of the millennial kingdom.)

Mark 7:4 and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) (Comment: Here paralambano conveys the idea of receiving of tradition passed down from other men, similar to the use in 2Thes 3:6)

John 1:11 He came to His own, and those who were His own did not receive (or accept - contrast with Col 2:6 below) Him. (Comment: Metaphorically, paralambano here is equivalent to "to accept or acknowledge one to be such as he professes to be; not to reject, not to withhold obedience")

John 14:3 "And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also.

Galatians 1:9,12 As we have said before, so I say again now, if any man is preaching to you a gospel contrary to that which you received, let him be accursed...12 For I neither received (paralambano) it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.

Colossians 2:6 (note) As you therefore have received (or accepted - contrast with John 1:11 above) Christ Jesus the Lord, so walk (present imperative) in Him

Colossians 4:17 (note) And say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it."

1Thessalonians 4:1 (note) Finally then, brethren, we request and exhort you in the Lord Jesus, that, as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you may excel still more.

Hebrews 12:28 (note) Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe;

Paralambano is used 22 times in the Septuagint (LXX) (Ge 22:3; 31:23; 45:18; 47:2; Num. 22:41; 23:14, 20, 27f; Jos. 4:2; 2 Chr. 25:11; Est. 5:1; Cant. 8:2; Jer. 32:7; 49:1f; Lam. 3:2; Dan. 4:31; 5:31; 6:19, 28; 7:18)

Genesis 22:3 So Abraham rose early in the morning and saddled his donkey, and took (Lxx = paralambano) two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him.

Numbers 23:20 "Behold, I have received (Lxx = paralambano) a command to bless; When He has blessed, then I cannot revoke it.

Daniel 5:31 So Darius the Mede received (Lxx = paralambano) the kingdom at about the age of sixty-two.

Daniel 7:18 'But the saints of the Highest One will receive (Lxx = paralambano) the kingdom and possess the kingdom forever, for all ages to come. (Comment: This event describes the time of the inception of the Messianic Kingdom - see Millennial Kingdom)

Paralambano is the verb the Lord used to to encourage Joseph's reception of Mary after her conception

Do not be afraid to take Mary as your wife...And Joseph...took her as his wife (Mt 1:20, 24)

John uses this verb describing the failure of most of the Jews (in contrast to the predominantly Gentile population at Thessalonica) refusal to receive Jesus as their Messiah...

He came to His own, and those who were His own did not receive (paralambano) Him. (John 1:11)

Paralambano denotes an objective, outward receiving. It was used for the reception of words which were to be conveyed, Paul writing...

For I received (paralambano) from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread (1Cor 11:23)

Paul used paralambano in the context of the gospel proclamation in other epistles...

Now I make known to you, brethren, the gospel which I preached to you, which also you received (paralambano), in which also you stand 2 by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. 3 For I delivered to you as of first importance what I also received (paralambano), that Christ died for our sins according to the Scriptures  (see notes 1Corinthians 15:1-2)

The things you have learned and received (paralambano) and heard and seen in me, practice these things; and the God of peace shall be with you. (see note Philippians 4:9)

Paralambano also has nuances of seizing or taking to one's self or taking something into one's possession (ponder that as you think about the "attitude" of the Thessalonians. How do I compare when I am confronted with the word of God's message?)

Paralambano is the verb especially used of receiving a message or body of instruction handed down by tradition, to be delivered (paradidomi - literally give beside and so to pass down) to others in turn. Paul uses it in this sense in 2Thessalonians...

Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep aloof from every brother who leads an unruly life and not according to the tradition (paradosis derived from paradidomi - give alongside) which you received (paralambano) from us. (2Thessalonians 3:6)

In sum, paralambano conveys the idea that the Thessalonians had received the word of God's message into their mind and so they learned it.

Regarding the phrase of God Hiebert rightly remarks that...

Paul reminds his readers that they heard and received the message from us the missionaries who first brought it to Thessalonica. But to guard against any possible misunderstanding of the nature of the message they received, Paul at once adds of God, emphatically placed immediately after from us as marking the clear distinction between us and God as the ultimate source of the message. Although brought by human messengers, in reality it was God's message...It is God's message; the missionaries were the medium. Lightfoot comments, "The Apostle betrays a nervous apprehension that he may be unconsciously making claims for himself; the awkwardness of the position of the words tou theou (of God) is the measure of the emphasis of his disclaimer."  (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) (Bolding added) (Application: How important is it for modern teachers and preachers to remember and assimilate this seemingly small point?)

It is God's Message
The missionaries were the Medium

Spurgeon writes that...

In these words we find a window into the heart of the Thessalonian Christians and what we see is like a cabinet of jewels. (Sermon)

Accepted (1209) (dechomai = middle voice of a primary verb) means to to receive something offered or transmitted by another (Luke 2:28). To take something into one's hand and so to grasp (Luke 2:28, 22:17). To be receptive to someone (Mt 10:14, 40). To take a favorable attitude toward something (Mt 11:14).

As illustrated in some of the verses below Jesus used dechomai to describe the way that humble, childlike believers (Mt 18:5), faithful preachers of the gospel (Mt 10:14), and the gospel itself (Luke 8:13; cf. Acts 8:14; 17:11) should be received.

Dechomai means to accept with a deliberate and ready reception of what is offered, to receive kindly and so to take to oneself what is presented or brought by another. It means to welcome as a teacher, a friend, or a guest into one's house.  The word describes accepting persons with open arms, minds, and hearts, even going beyond normally expected gracious hospitality. The term was often used of welcoming honored guests and meeting their needs with special attention and kindness.

Warren Wiersbe makes a profound comment we dare not read over too quickly...

The way a Christian treats his Bible shows how he regards Jesus Christ. He is the living Word (John 1:1, 14), and the Bible is the written Word; but in essence they are the same. Both are bread (Matt. 4:4; John 6:48), light (Ps. 119:105; John 8:12), and truth (John 14:6; 17:17). (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

The picture (figurative use) here in Thessalonians is of one "putting out the welcome mat" for God's word of truth as one would a good friend or guest, and inviting entry into one's house (Luke 10:8,10; Rahab welcomed the spies - see note Hebrews 11:31). It pictures one assenting to God's Word of Truth.  Dechomai indicates that the reception was a voluntary and willing act on the part of the Thessalonians.

Paralambano looks to the content of that which is received, whereas dechomai implies a favorable evaluation of that which is accepted. Dechomai means to take or receive, to accept with approval, to welcome, and denotes a subjective reception. Paralambano refers to the ear, while dechomai adds the idea of appropriation and in this sense refers to the heart.

The picture in this context (and the other use in 1Thessalonians 1:6) is of one putting out the welcome mat (so to speak) for God's word of truth as one would a good friend or a guest, inviting entry into one's house (Luke 10:8,10; Heb 11:31).  Dechomai indicates that the reception was a voluntary and willing act on the Thessalonians' part.

The Thessalonians not only heard and intellectually understood the message (as conveyed by paralambano) but also appropriated and welcomed it into their hearts (idea inherent in dechomai). The aorist tense points to a definite act of reception on the readers' part of accepting the divine message transmitted by the missionaries. The middle voice (subject initiates action and participates in effect/result) emphasizes that they embraced it and welcomed it to themselves!

Richards notes that...

In the NT, "accept" and "receive" are typically used to translate one of two very common Greek word groups. One of these, the dechomai group, indicates acceptance and approval, with the root meaning "to take, receive, accept." The lambano (2983) group, which appears some 262 times in the NT, also means to "take" or "receive."... lambano tended to indicate reaching out to take hold of (Ed note: although in some contexts it may also indicate a passive reception), and dechomai emphasized the passive aspect of receiving.

Receiving the Word. In the early days of the church, this phrase, using dechomai, had a technical theological meaning. It meant to accept by faith the good news about Jesus. The phrase is found seven times in the NT (Luke 8:13; Acts 8:14; 11:1; 17:11; 1 Thes 1:6; 2:13; Jas 1:21). Dechomai may have a similar meaning when used of accepting the kingdom of God (Mk 10:15) and the gospel (2 Co 11:4). (Richards, L O: Expository Dictionary of Bible Words: Regency)

NIDNTT adds that...

The process of taking can be understood actively in the sense of taking possession of, passively in the sense of taking delivery. The two Greek verbs lambano (2983) and dechomai correspond to these two operational directions. Lambano stresses primarily the active aspect of getting hold of, whereas dechomai emphasizes more the passive attitude of receiving...The basic meaning of dechomai is to accept or receive (Homer, Il. 23, 647). Letters, presents, and offerings etc. are the principal objects. It can also be used more specifically in the sense of to receive words, i.e. to hear, understand (logon dechesthai, Eur., Medea 924), and to accept persons, i.e. offer hospitality (Xen., Oec. 5, 8). Man is generally the subject, who is able to accept things increasingly even to the point of enduring blows of fate (Homer, Il. 18, 115). More rarely the subject, in a religious context, is the godhead who receives sacrifices and prayers (Homer, Il. 2, 240). The corresponding noun doche means primarily a receptacle (Eur. and Plato), and then, figuratively, reception of people, a meal for guests (Plut.)...

(In the Septuagint) Apart from everyday usage (e.g. Ge 33:10, accept gifts - take my present from my hand), dechomai denotes primarily the readiness to receive and accept the divine word (Deut. 33:3 everyone receives Thy words; Jer. 9:20 let your ear receive the word of His mouth) and action (e.g. paideia, discipline, correction, Zeph 3:7 Surely you will revere Me. Accept instruction...). In Jeremiah and Zephaniah it occurs in the negative declarations of judicial prosecution: Israel has not accepted Yahweh’s correction (Jer. 2:30 In vain I have struck your sons. They accepted no chastening...; Jer 5:3 they refused to take correction; Jer 7:28; Zeph. 3:2 She heeded no voice; She accepted no instruction. She did not trust in the LORD; She did not draw near to her God.) and will therefore have to endure the divine judgment (Jer. 25:28 And it will be, if they refuse to take the cup from your hand to drink,, the picture of the cup of wrath). Dechomai thus obtains the further meaning of involuntary and necessary submission to disaster...

 In the Wisdom literature dechomai characterizes the intellectually and existentially open and receptive life of the pious man: the wise man accepts the words of wisdom (Pr 4:10 Hear, my son, and accept my sayings); he heeds commandments (Pr 10:8 The wise of heart will receive commands); he accepts discipline (Pr 16:17) and receives insight (Pr 21:11 But when the wise is instructed, he receives knowledge.). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) 

Wuest commenting  on dechomai in Mark 6:11 (any place that does not receive you) writes that it means...

to take with the hand, grant access to a visitor, not to refuse intercourse or friendship. The idea of a welcoming or appropriating reception is inherent in this word. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Paul used dechomai in the first chapter writing...

You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit (see note 1Thessalonians 1:6)

Unfortunately not all exhibit this receptive attitude toward God's truth, Paul writing in his second epistle that there would be those during the reign of the man of lawlessness (Antichrist of 1 John 2:18, abomination of desolation of Mt 24:15, the little horn of Daniel 7, the beast of Rev 13) would

not receive (dechomai)  the love of the truth so as to be saved. And for this reason God will send upon them a deluding influence so that they might believe what is false. (2Thess 2:10-11).

Note carefully the order in this passage in 2Thessalonians -- their choice to not receive truth reaped the consequence of being given over to believe the lie. Paul explains the general truth that

a natural man does not (ou = absolute negation) accept (dechomai - the present tense describes one's habitual action) the things of the Spirit of God; for they are foolishness (moria from moros = dull, same word used in 1Cor 1:18, 23 of the unbelieving and thus perishing Gentiles) to him, and he cannot (lacks internal enablement to) understand (know experientially) them, because they are spiritually appraised (anakrino - to sift up and down, literally to judge again and thus examine accurately