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John 5:36,37
But I have greater witness thanthat of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me…

John 1:33
And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

John 8:17,18
It is also written in your law, that the testimony of two men is true…

and I.

John 12:50
And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

and I know that His testimony about Me is valid
Jesus expresses certainty in the validity of the Father's testimony. This assurance is rooted in the intimate relationship between the Father and the Son, a recurring theme in the Gospel of John (John 10:30). The term "valid" indicates that the testimony is trustworthy and authoritative, surpassing human testimony. This reflects the fulfillment of Old Testament prophecies concerning the Messiah, such asIsaiah 42:1, where God declares His chosen servant. Jesus' confidence in the Father's testimony also serves as a model for believers, encouraging trust in divine revelation and the truth of the Gospel message.

Jesus reminds His listeners that He is not standing alone in His claims. Just as the Law required more than one witness (Deuteronomy 19:15), the Son respects the Father-given standard. He points away from mere self-assertion and hints at a divine corroboration, anticipating the Father’s voice (John 5:37) and later affirmations like the heavenly proclamation at His baptism (Matthew 3:17). By saying “another,” He signals:

• A second, independent voice beyond John the Baptist (John 5:33–35).

• A higher witness than any human—ultimately, the Father Himself (John 8:18).

• Fulfillment of prophetic expectation that Messiah would be authenticated by God, not self-promotion (Isaiah 42:1).

The verb tense pictures ongoing testimony. The Father’s witness is not a one-time event; it threads through Jesus’ works and words:

• Miraculous signs—healing the lame man in this very chapter (John 5:8-9, 36).

• Direct vocal affirmations (Matthew 17:5 at the transfiguration).

• The inner witness of the Spirit convicting hearts (John 15:26).

Every deed, teaching, and fulfilled prophecy echoes the Father’s continual declaration, “This is My Son.”

Christ speaks with absolute certainty, not mere hope. His knowledge rests in perfect communion with the Father (John 10:30). Points to note:

• Jesus operates from firsthand intimacy; He does not wait for human approval (John 8:28-29).

• His confidence models for believers that assurance is anchored in God’s revelation, not shifting opinions (1 John 5:9-13).

Because the Son shares the Father’s nature, He “knows” rather than merely “believes.”

“Valid” underscores legal sufficiency and moral truthfulness:

• The Father cannot lie (Numbers 23:19;Titus 1:2). Therefore, His witness carries final authority.

• By calling the testimony “valid,” Jesus invites His audience to weigh evidence already present—Scripture, John the Baptist’s word, and His own signs (John 5:39).

• Rejecting such a witness is not intellectual neutrality; it is willful unbelief (John 3:18-19).

Believers today rest in the same rock-solid validation: the Father has declared the Son, and that declaration stands forever.

John 5:32 shows Jesus appealing to the highest courtroom—His Father’s. He assures us that:

• Another witness exists, fulfilling the Law’s demand for corroboration.

• The Father continually testifies through Scripture, signs, and direct proclamation.

• Jesus, united with the Father, knows this testimony with absolute certainty.

• Because the Father’s word is infallible, Christ’s identity and mission are unquestionably established. Standing on that unshakeable witness, we can embrace Jesus as Lord with full confidence.

I know . . .--This has seemed to have a natural meaning if it is the authority given to John's witness, but to be less fitting if applied to the Father's. In two of the oldest MSS., and some of the earliest versions, we read "ye know," and this has been adopted by some modern editors; but the origin of this reading is obvious, and there is no sufficient reason for departing from the common text. Its meaning is quite in harmony with the relation of the Son to the Father, which has been dwelt upon. The Father beareth witness, is bearing witness (comp.John 5:37), in the unity of work which Son and Father alike work (John 5:17;John 5:19-20;John 5:30), and the Son knows that His power to do this work can come from no other source. His own nature responds to the Father's voice; He knows it to be true. (Comp.John 3:33.) . . .

(a)The witness of the Father.Verse 32. -It is another that witnesseth concerning me; andI know that the witness which he witnesseth concerning me is true. It is a mistake, with Ewald, De Wette, and many others, to suppose that this refers to the testimony of John the Baptist. By Augustine, Hengstenberg, Luthardt, Godet, Meyer, etc., it has been perceived that the "other" (ἄλλος) refers to the Father. Jesus expressly declines to receive John's testimony as his justification or sufficient vindication, and he contrasts it with the higher confirmation which in three distinct ways is already and continuously vouchsafed to him. The present tense,μαρτυρεῖ, is in striking contrast to the testimony of John already silenced by imprisonment or death. The methods of this testimony are subsequently analyzed and described. The Father's witness includes -

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