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Joh_15:1. Since the picture is introduced altogether without any intermediate reference, it is natural to assume some external occasion for it, which John has not related.[160] That which most obviously suggests itself is the look at the cup of wine (comp. Mat_26:29 : τὸ γέννημα τοῦ ἀμπέλου ), which precisely at this supper had assumed so great significance. Comp. Grotius and Nösselt, Opusc. II. p. 25 ff., also Ewald. Had Jesus spoken what follows on the way (see on Joh_14:31), or even, as G. Hier. Rosenmüller (in F. E. Rosenmüller, Repert. I. p. 167 ff.) supposed, in the temple, then in the former case the walk through vineyards (comp. especially Lange, who assumes the existence of garden-fires by night, and Godet), and in the latter case the golden vine at the gate of the temple (Joseph. Antt. xv. 11. 3, Bell. v. 5. 4), might be supposed to present a suitable occasion. It is more arbitrary to suppose (Knapp, Tholuck) a vine whose tendrils had crept into the room (comp. Psa_128:3), or: that there was at full moon a view of the vineyards from the room (Storr), or of the golden vine of the temple (Lampe). Most arbitrary of all, however, is the supposition that John may have placed the similitude, in itself genuine, here in the wrong place (De Wette). If the thought of the cup at the meal just concluded did not so spontaneously suggest itself, it would be safer, with Lücke and B. Crusius, to assume no external occasion at all, since the figure itself was so frequent in the O. T. (Isa_5:1 ff.; Jer_2:21; Eze_15:1 ff; Eze_19:10 ff.; Psa_80:9 ff.; comp. also Lightfoot and Wetstein); and therefore (comp. Mat_21:33 ff.) the disciples who were standing around Him could immediately, and of themselves, see Jesus set forth under this venerable figure (Luthardt and Lichtenstein, following Hofmann, also Ebrard).
ἡ ἀληθινή ] the actual, i.e. containing the reality of the idea, which is figuratively set forth in the natural vine (comp. on Joh_1:9, Joh_6:35), not in antithesis to the unfruitful vine, i.e. the degenerate people of Israel (Ebrard, Hengstenberg), which is here remote, since the Lord is designating Himself as ἄμπελος , not His ἘΚΚΛΗΣΊΑ (this is regarded as in antithesis to the Jewish). Christ is the Vine in relation to His believing ones (the branches), whose organic connection with Him is the constant, fruitful, and most inward fellowship of life. Quite similar as to the thing is the Pauline figure of the head and the members (Eph_5:30; Col_2:19). The vine-dresser ( γεωργός , Mat_21:23, et al.; Aelian, N. A. vii. 28; Aristaen. i. 3) is God; for He has sent Christ, and established the fellowship of believers with Him (Joh_6:31, et al.), and tends it in virtue of His working through Christ’s word, and (after His departure) through the power of the Holy Spirit.
[160] Almost throughout the entire chapter (as far as ver. 18) the particles of connection between the individual utterances are wanting, and this is in keeping with deeply stirred and intense emotion.