We write these things
The phrase "We write these things" indicates the apostolic authority and communal nature of the message. The "we" suggests a collective witness, likely referring to John and other early church leaders. This communal aspect underscores the authenticity and shared experience of the apostles, who were eyewitnesses to Jesus Christ's life and ministry. The act of writing serves as a means of preserving and disseminating the truth of the Gospel, ensuring that the message remains unaltered and accessible to future generations. Historically, the written word was a powerful tool for teaching and maintaining doctrinal purity within the early church.

so that
This phrase introduces the purpose or result of the writing. It is a conjunction that connects the action of writing with the intended outcome. In the Greek, "hina" is often used to denote purpose, indicating that the subsequent statement is the reason for the preceding action. This highlights the intentionality behind the apostolic writings, emphasizing that they are not merely historical records but are crafted with a specific spiritual goal in mind.

our joy
The term "our joy" reflects a shared, communal joy that encompasses both the writer and the recipients of the letter. In the Greek, "chara" denotes a deep, abiding sense of gladness and delight that transcends circumstances. This joy is rooted in the fellowship with God and with one another, as described earlier in the epistle. It is a joy that is both personal and collective, reflecting the unity and love that characterize the Christian community. Theologically, joy is a fruit of the Spirit (Galatians 5:22) and is often associated with the presence and work of God in the believer's life.

may be complete
The phrase "may be complete" suggests a process of fulfillment or perfection. The Greek word "pleroo" conveys the idea of being filled to the brim, reaching a state of fullness or completion. This implies that the joy of the believers is not static but is meant to grow and reach its full potential. The completion of joy is linked to the reception and application of the truths being communicated in the letter. In a broader scriptural context, this completion is part of the sanctification process, where believers are continually being conformed to the image of Christ, resulting in a deeper, more profound joy.

Verse 4. - While verses 1-3 refer to the Gospel, this refers to the Epistle; but, although ταῦτα in 1 John 2:26 and 1 John 5:13 refer to what precedes, there is no need to limit ταῦτα here to these opening verses; it covers the whole Epistle. The reading ἡμεῖς seems preferable to ὑμῖν, and ἡμῶν to ὑμῶν. But ἡμεῖς and ἡμῶν are not coordinate: ἡμεῖς is the apostolic "we;" ἡμῶν means "your joy as well as mine." This verse takes the place of the usual "grace and peace" in the opening of other Epistles; and as verse 3 recalls John 17:21, so this recalls John 17:13. The joy is that of knowing that, though in the world, they are not of it, but are one with one another, and with the Father and with the Son. The gospel is always joy: "Rejoice alway" (1 Thessalonians 5:16); "Rejoice in the Lord alway" (Philippians 4:4). To know that the Eternal Life has been manifested, that we have communion with him, and through him with the Father, must be joy. Whereas Gnosticism, by denying the atonement, and "the personal office of God in the salvation of the world," cuts off one great sphere of God's love, and consequently one great cause of the believer's joy. To sum up this introduction: St. John gives his Gospel to the Church ἀπαγγέλλομεν in order that all may share in the union for which Christ prayed; and to the Gospel he adds this Epistle καὶ ταῦτα γράφομεν, that all may realize the joy resulting from this union - that our joy may be fulfilled. In this introduction we find the following expressions which are characteristic of St. John, serving to show the common authorship of the Gospel and Epistle, and in some cases of the Revelation also: ὁ Λόγος ἡ ζωή φανερόω μαρτυρέω ζωὴ αἰώνιος η΅ν πρός ἡ χαρὰ η΅ι πεπληρωμένη. It is among the many excellences of the Revised Version that characteristic expressions are marked by a uniform translation; whereas in the Authorized Version they are obscured by capriciously varying the translation: e.g. μαρτυρέω is rendered in four different ways - "bear witness," "bear record," "give record," "testify" (cf. page 10).

Parallel Commentaries ...


We
ἡμεῖς (hēmeis)
Personal / Possessive Pronoun - Nominative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

write
γράφομεν (graphomen)
Verb - Present Indicative Active - 1st Person Plural
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

these things
ταῦτα (tauta)
Demonstrative Pronoun - Accusative Neuter Plural
Strong's 3778: This; he, she, it.

so that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

joy
χαρὰ (chara)
Noun - Nominative Feminine Singular
Strong's 5479: Joy, gladness, a source of joy. From chairo; cheerfulness, i.e. Calm delight.

may be
ᾖ (ē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

complete.
πεπληρωμένη (peplērōmenē)
Verb - Perfect Participle Middle or Passive - Nominative Feminine Singular
Strong's 4137: From pleres; to make replete, i.e. to cram, level up, or to furnish, satisfy, execute, finish, verify, etc.


1 John 1:4 NIV
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NT Letters: 1 John 1:4 And we write these things to you (1J iJ 1Jn i jn 1 jo)