The doctrine of justification stands as one of Christianity’s most profound theological truths, yet many believers assume it originates exclusively in the New Testament writings of Paul.
This perception overlooks the rich biblical revelation woven throughout the Hebrew Scriptures.
The Old Testament foundations of justification reveal a God who declares sinners righteous through covenant faithfulness, sacrificial atonement, and faith that permeate the Law and the Prophets.
From Abraham’s belief being credited as righteousness to Isaiah’s writings that talked about how the suffering of Christ would justify many, the Old Testament establishes the theological architecture upon which the New Testament doctrine is built.
Understanding these ancient foundations enriches our comprehension of God’s redemptive plan and demonstrates the remarkable unity of Scripture across both testaments.
What Does ‘Justification’ Mean in the Old Testament?
The concept of justification in the Old Testament carries profoundly legal implications rooted in Israel’s judicial system.
Rather than describing a gradual process of moral improvement, biblical justification represents a forensic declaration—a verdict pronounced by an authoritative judge.
This understanding contrasts sharply with modern notions of self-improvement or character development.
The Hebrew term and its contextual usage throughout Scripture reveal that justification fundamentally concerns one’s legal standing before God, not one’s subjective spiritual condition.
Grasping this judicial framework proves essential for properly understanding how the Old Testament authors conceived of righteousness and condemnation.
The Hebrew root tsadaq — “declare righteous”
The Hebrew “verb tsadaq” and its related noun tsedaqah (righteousness) form the linguistic foundation for Old Testament justification theology.
This root primarily means “to be in the right” or “to be declared righteous” within a legal context.
Significantly, tsadaq does not mean “to make righteous” in a transformative sense but rather “to declare righteous” as a judge would pronounce a verdict.
When God justifies, He issues a legal declaration about one’s status rather than performing an internal renovation.
The Hiphil form of tsadaq particularly emphasizes this causative declaration, whereby the judge causes someone to be regarded as righteous.
This linguistic evidence establishes that justification operates primarily in the forensic realm throughout the Old Testament.
Courtroom imagery in Deuteronomy, Psalms, Isaiah
Old Testament writers consistently employ courtroom metaphors when discussing justification.
Deuteronomy 25:1 explicitly states, “If there is a dispute between men and they come into court… the judges shall justify the righteous and condemn the wicked.”
This verse establishes the fundamental judicial paradigm where justification represents the opposite of condemnation.
The Psalms frequently portray God as the ultimate Judge who vindicates the righteous (Psalm 143:2).
Isaiah develops extensive trial scenes where God summons the nations to judgment, declaring His own righteousness while exposing human unrighteousness.
These pervasive legal images demonstrate that Israel understood justification within a framework of divine jurisprudence rather than therapeutic spiritual growth.
Justification as a declarative act, not a moral process
The Old Testament consistently presents justification as God’s declaration rather than humanity’s gradual transformation.
This declarative nature appears when God pronounces Abraham righteous based on faith, not after years of moral development.
Job desires vindication—a legal declaration of his innocence—not merely character improvement. The prophets anticipate God’s future justification of His people through a divine verdict, not through their accumulated good works.
While the Old Testament certainly values ethical living and covenant obedience, these flow from justification rather than produce it.
Understanding this declarative emphasis prevents confusion between justification (God’s verdict) and sanctification (God’s inputed holiness).
The Old Testament establishes that God’s justifying word creates a new legal reality before producing moral change.
The Covenant Framework for Understanding Justification
Justification in the Old Testament cannot be properly understood apart from God’s covenant relationships with His people.
Unlike abstract legal proceedings between strangers, biblical justification occurs within the context of divine covenants that establish binding relationships between God and humanity.
These covenants define the terms of righteousness, specify the blessings for faithfulness and curses for disobedience, and frame God’s interactions with His people.
The covenant structure reveals that righteousness involves relational loyalty rather than mere legal compliance with arbitrary rules.
This covenantal context fundamentally shapes how the Old Testament conceives of both divine judgment and human righteousness.
God as covenant partner and judge
The Lord uniquely functions as both covenant partner and supreme judge over His people—dual roles that inform His justifying activity.
As covenant partner, God binds Himself to Israel through promises and expectations, creating a relationship characterized by hesed (loyal love).
Yet as judge, He must uphold covenant stipulations and render verdicts concerning faithfulness or unfaithfulness.
These roles intersect when God justifies His people despite their covenant violations, demonstrating both mercy and justice.
The Noahic, Abrahamic, Mosaic, and Davidic covenants each reveal different aspects of God’s character as He relates to humanity as both intimate partner and righteous arbiter.
Righteousness as covenant loyalty, not mere law-keeping
Old Testament righteousness (tsedaqah) fundamentally means covenant faithfulness rather than perfect legal compliance with regulations.
When Scripture describes someone as “righteous,” it typically indicates covenant loyalty—maintaining proper relationship with God and community—rather than flawless moral performance.
Abraham’s righteousness stemmed from trusting God’s covenant promise, which is believing the message of the Gospel.
David, despite serious sins, was considered righteous because his heart remained fundamentally committed to covenant relationship with God.
The prophets consistently define righteousness in relational and covenantal terms: caring for the vulnerable, maintaining justice, and trusting God.
This relational understanding prevents reducing righteousness to mere rule-keeping while maintaining God’s ethical standards.
Blessings and curses tied to covenant fidelity
The covenant structure establishes clear consequences for faithfulness and unfaithfulness.
Deuteronomy 27-28 extensively details blessings for covenant obedience and curses for covenant violation.
These are not arbitrary rewards and punishments but natural outcomes of maintaining or breaking relationship with the covenant-keeping God.
Blessings include prosperity, protection, and divine presence, while curses involve exile, defeat, and estrangement from God.
This covenant framework demonstrates that justification—being declared righteous—carries tangible relational implications.
Those whom God justifies experience covenant blessings, while the unjustified face covenant curses. Understanding this connection illuminates why justification matters so profoundly in biblical theology.
Why righteousness is relational in OT context
The Old Testament consistently presents righteousness as inherently relational because it exists within covenant frameworks between persons.
Righteousness describes right relationship with God and right relationship with fellow covenant members.
One cannot be “righteous” in isolation or through merely abstract moral perfection; righteousness involves maintaining proper relational fidelity.
This explains why righteousness includes caring for widows, orphans, and strangers—not because these actions earn righteousness but because they express covenant loyalty.
The relational nature of righteousness also explains why faith proves central to justification: faith represents the proper relational posture toward God’s covenant promises.
Old Testament righteousness thus transcends mere legal status to encompass the entire web of covenant relationships that define God’s people.
Abraham as the Prototype of Justification by Faith
Abraham stands as the paradigmatic example of justification by faith throughout Scripture.
His story demonstrates that God justifies sinners based on faith in divine promises rather than through perfect obedience or religious achievements.
Both Old Testament authors and New Testament writers appeal to Abraham as proof that justification has always operated through faith.
His experience predates the Mosaic Law, establishing that faith-righteousness represents God’s fundamental method of relating to humanity.
Understanding Abraham’s justification illuminates the entire biblical theology of how sinners gain right standing before the holy God.
Genesis 15:6 — “Abraham believed God”
Genesis 15:6 records one of Scripture’s most theologically significant statements: “Abram believed the LORD, and he credited it to him as righteousness.”
This verse describes Abraham’s response to God’s promise of countless descendants despite his childlessness and advanced age.
Abraham simply believed God’s word—he trusted the divine promise without demanding proof or achieving any qualifying moral status.
The text explicitly states that God “credited” or “reckoned” this faith as righteousness, using accounting language that emphasizes the declarative, imputed nature of justification.
This single verse establishes the pattern that faith, not works, forms the basis of right relationship with God.
Faith credited as righteousness (Paul’s use in Romans 4)
The Apostle Paul extensively develops Genesis 15:6 in Romans 4 to demonstrate that justification by faith represents God’s consistent method across all redemptive history.
Paul emphasizes that Abraham received righteousness while still uncircumcised, proving that ritual works cannot produce justification.
He notes that righteousness was “credited” to Abraham—transferred to his account rather than earned through labor.
Paul argues that if Abraham’s righteousness came through works, he could boast, but since it came through faith, all glory belongs to God alone.
This apostolic interpretation reveals that the Old Testament already taught justification by faith, not as a New Testament innovation but as God’s eternal plan established with Abraham.
Abraham’s trust before the Law
Abraham’s justification occurred centuries before Moses received the Law on Sinai, demonstrating that law-keeping cannot serve as the foundation for righteousness.
When God declared Abraham righteous, the Torah did not yet exist, the sacrificial system remained uninstituted, and circumcision had not been commanded.
Abraham possessed no law to obey, no temple to attend, no priesthood to mediate. His justification rested entirely on faith in God’s promise of descendants and land.
This chronological reality proves that justification fundamentally operates through faith rather than legal obedience.
The Law would later serve important purposes, but it could not establish the foundational principle of faith-righteousness that Abraham’s life already demonstrated.
God’s unilateral promise (Abrahamic Covenant)
The Abrahamic Covenant reveals the unilateral, grace-based nature of God’s justifying work.
In Genesis 15, God alone passed between the divided animals in the covenant ceremony while Abraham slept, signifying that God would fulfill His promises regardless of Abraham’s performance.
God obligated Himself unconditionally to bless Abraham, multiply his descendants, and grant them land.
This unilateral covenant structure demonstrates that justification depends on God’s faithfulness rather than human achievement.
Abraham’s role was simply to trust God’s promise—a faith that God credited as righteousness.
This covenantal framework establishes grace, not merit, as the foundation of justification throughout redemptive history.
The Role of the Sacrificial System in Old Testament Justification
The Old Testament sacrificial system provided the primary mechanism through which God addressed sin and maintained relationship with His people.
These elaborate rituals, detailed extensively in Leviticus, reveal profound theological truths about atonement, substitution, and divine holiness.
While sacrifices did not ultimately remove sin—as the New Testament clarifies—they pointed forward to the perfect sacrifice that would.
Understanding the sacrificial system illuminates how the Old Testament community experienced forgiveness and maintained covenant standing before a holy God who cannot tolerate sin.
Leviticus and the shedding of blood
Leviticus establishes the fundamental principle that “the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life” (Leviticus 17:11).
This verse reveals that blood—representing life itself—serves as God’s appointed means of atonement.
Without blood sacrifice, sin remained unatoned and the sinner faced divine judgment.
The various offerings (burnt, grain, peace, sin, and guilt offerings) each addressed different aspects of covenant relationship, but the blood sacrifices particularly dealt with sin’s penalty.
This blood requirement demonstrates sin’s seriousness and points toward the necessity of substitutionary atonement for justification.
Day of Atonement and national forgiveness
Yom Kippur, the Day of Atonement described in Leviticus 16, provided annual cleansing for the entire nation of Israel.
On this solemn day, the high priest entered the Most Holy Place to sprinkle blood on the mercy seat, making atonement for himself, the priesthood, and all Israel.
The ritual included the symbolic transfer of sins to a scapegoat sent into the wilderness, dramatically representing sin’s removal from the community.
This day demonstrated that even covenant people required regular atonement for accumulated sins.
The Day of Atonement reveals both God’s provision for justification and the inadequacy of repeated sacrifices—a tension resolved only through Christ’s once-for-all sacrifice.
Substitutionary elements (sin offerings, guilt offerings)
The sacrificial system incorporated clear substitutionary elements where animals died in place of sinners.
When individuals brought sin offerings or guilt offerings, they laid hands on the animal’s head, symbolically transferring guilt to the innocent substitute.
The animal then died, bearing the penalty the sinner deserved. This substitutionary pattern reveals a fundamental principle of biblical justification: the righteous dies for the unrighteous, satisfying divine justice while extending mercy.
Though animal sacrifices could not ultimately accomplish this transfer—as Hebrews explains—they testified to the necessity of substitutionary atonement and prepared Israel for the coming Righteous One who would truly bear their sins.
Ritual purity vs moral justification
The sacrificial system addressed ritual impurity and covenant violations, maintaining Israel’s ability to approach God in worship.
However, the Old Testament consistently distinguished between ritual purity and moral justification of the heart.
Prophets regularly condemned those who offered sacrifices while maintaining unjust lifestyles (Isaiah 1:11-17; Amos 5:21-24).
The Psalms recognize that God desires truth in the inward being rather than mere external offerings (Psalm 51:16-17).
While sacrifices were divinely commanded and necessary for covenant maintenance, they pointed beyond themselves to the heart transformation and moral righteousness that God truly desired.
This tension between ritual and reality prepared Israel for the New Covenant’s internalization of God’s law.
The Law and Righteousness — Clarifying the Function of Torah
The Mosaic Law occupies a complex role in Old Testament theology, particularly concerning justification and righteousness.
Many misunderstand the Law as God’s method for earning salvation through obedience, but Scripture presents a more complex picture.
The Torah served multiple functions: revealing God’s character, defining covenant life, exposing sin, and pointing toward the need for grace.
While the Law established righteousness standards, it could not produce the righteousness it demanded.
Understanding the Law’s proper function prevents both legalism and antinomianism while illuminating God’s redemptive purposes.
The Law as a standard of righteousness
God gave the Torah to Israel as the authoritative definition of righteousness within the covenant community.
The Law’s commands revealed how justified people should live in relationship with God and one another.
Its statutes addressed worship, justice, family life, economics, and social relations—comprehensively defining covenant faithfulness.
The Law thus functioned as a standard or measuring rod, demonstrating what righteousness looks like in practical terms.
However, serving as a standard differs from serving as a means of achieving righteousness.
A mirror reveals dirt but cannot cleanse; similarly, the Law exposed sin but could not remove it or grant the righteousness it described.
The Law condemns but cannot justify (Deuteronomy framework)
Deuteronomy’s covenant structure reveals the Law’s condemning function through its extensive curses for disobedience.
The text promises blessings for perfect obedience but threatens curses for any violation. Since no one maintained perfect obedience, the Law inevitably condemned rather than justified.
Deuteronomy 27:26 pronounces a curse on “anyone who does not confirm the words of this law by doing them”—a comprehensive condemnation Paul later applies universally in Galatians 3:10.
The Law demanded righteousness but provided no power to achieve it, leaving humanity under condemnation.
This framework demonstrates that the Law served to expose the need for justification rather than provide the means of justification.
Obedience as covenant faithfulness
Within the covenant framework, obedience to the Law expressed faithfulness to relationship with God rather than earning justification through merit.
God had already delivered Israel from Egypt and established covenant with them before giving the Law.
Obedience, therefore, represented grateful response to grace already received, not the procurement of grace.
The Shema (Deuteronomy 6:4-5) calls for wholehearted love for God—a relational command rather than a legal transaction.
When Israel obeyed, they demonstrated covenant loyalty; when they disobeyed, they violated relationship.
This relational understanding of obedience prevents the Law from becoming a mere legalistic system while maintaining its authoritative demands.
Prophetic critique: external obedience without heart transformation
The prophets consistently criticized external law-keeping divorced from internal heart transformation.
Isaiah condemned people who honored God with lips while their hearts remained far from Him (Isaiah 29:13).
Jeremiah criticized those who trusted in the temple and sacrifices while oppressing the vulnerable (Jeremiah 7).
Ezekiel diagnosed Israel’s fundamental problem as a heart of stone that needed divine replacement with a heart of flesh (Ezekiel 36:26).
These prophetic critiques reveal that God always desired more than external compliance—He sought transformed hearts that genuinely loved Him.
The Law exposed this need for heart transformation but could not produce it, pointing forward to the New Covenant’s internalization of God’s law.
The Prophets and the Promise of Future Justification
While the Law revealed humanity’s inability to achieve righteousness, the prophets announced God’s plan to accomplish what humans could not.
Prophetic literature contains remarkable promises of future justification that God Himself would provide.
These promises include a coming righteous servant who would justify many, a new covenant written on hearts, and divine transformation of God’s people.
The prophets thus sustained hope by pointing beyond present failure to God’s future justifying work, preparing Israel for the Messiah who would fulfill these promises.
Isaiah’s “Righteous Servant” who justifies many (Isaiah 53:11)
Isaiah’s Suffering Servant passages reach their climax in chapter 53, which describes one who would be “pierced for our transgressions” and “crushed for our iniquities.”
Remarkably, Isaiah 53:11 declares that this Righteous Servant would “make many to be accounted righteous, and he shall bear their iniquities.”
This prophecy reveals vicarious, substitutionary justification: the Righteous One suffers for the unrighteous, bearing their guilt so that they might be declared righteous.
The language unmistakably describes justification—accounting many as righteous through the Servant’s work.
This prophetic promise establishes that God planned to justify His people through a coming representative who would accomplish what the Law and sacrifices could not.
Jeremiah 31 — New Covenant promise
Jeremiah 31:31-34 contains the Old Testament’s most explicit New Covenant promise, announcing a future when God would write His law on hearts rather than stone tablets.
This covenant would be characterized by universal knowledge of God, complete forgiveness of sins, and restored relationship.
The promise explicitly contrasts with the Mosaic Covenant, which Israel repeatedly broke.
The New Covenant anticipates God’s gracious initiative to accomplish what the old arrangement could not—genuinely transforming His people’s hearts so they would naturally keep His law.
This promise points toward the eschatological justification and sanctification that the Messiah would bring, moving beyond external law-keeping to internal transformation.
Ezekiel: new heart, new spirit
Ezekiel prophesied God’s future work of heart transplantation, replacing Israel’s “heart of stone” with a “heart of flesh” (Ezekiel 36:26).
He promised that God would put His Spirit within His people, causing them to walk in His statutes.
This dramatic prophecy acknowledges humanity’s fundamental inability to produce righteousness while announcing God’s determination to sovereignly create what He commands.
The new heart and new spirit represent comprehensive internal transformation that enables covenant faithfulness.
Ezekiel’s vision thus anticipates both justification (God making His people righteous) and sanctification (God inputing holiness), demonstrating the inseparability of these divine works in redemptive completion.
A justified people restored to God
The prophets envision a future when God’s justified people would be fully restored to covenant relationship with Him.
This restoration includes forgiveness of sins, return from exile, renewal of the land, establishment of God’s kingdom, and the presence of a Davidic king.
Hosea pictures Israel as an unfaithful wife whom God will woo back and remarry. Zechariah describes Jerusalem as a city where God dwells among His people.
These restoration prophecies presuppose justification—God declaring His people righteous and restoring them to favor.
The prophetic hope sustained Israel through judgment and exile, promising that God’s justifying work would ultimately triumph over human unfaithfulness, establishing an eternal covenant community.
Psalms and Wisdom Literature on Justification & Righteousness
The Psalms and wisdom books provide Israel’s worship and reflection on righteousness, presenting both the reality of divine judgment and the hope of justification.
These poetic and wisdom texts explore what it means to be righteous before God, the blessedness of justification, and the terror of condemnation.
They reveal Israel’s struggle with the apparent prosperity of the wicked and suffering of the righteous, while maintaining confidence in God’s ultimate justice.
This literature enriches understanding of justification by exploring its experiential and practical dimensions within covenant life.
God as righteous judge (Psalm 7, 9, 98)
The Psalms consistently portray God as the perfectly righteous judge who will ultimately vindicate the righteous and condemn the wicked.
Psalm 7:11 declares “God is a righteous judge, and a God who feels indignation every day.” Psalm 9 celebrates God’s judgment of nations and vindication of the oppressed.
Psalm 98 anticipates when God will “judge the world with righteousness, and the peoples with equity.”
These judicial portraits establish God’s character as both the standard and enforcer of righteousness. His judgments are never arbitrary but always flow from His perfect character.
This vision of God as righteous judge provides the foundation for confidence that He will ultimately justify His people and establish justice.
The righteous vs the wicked distinction
Psalms and Proverbs consistently distinguish between the righteous and the wicked, describing their contrasting paths and destinies.
The righteous trust God, delight in His law, and walk in His ways, while the wicked reject God and pursue evil.
Psalm 1 contrasts these two ways: the righteous are like fruitful trees while the wicked are like chaff blown away.
Proverbs repeatedly describes the blessedness of righteousness and futility of wickedness.
This stark distinction does not suggest sinless perfection among the righteous but rather fundamental orientation toward or away from God.
The righteous are those who, despite failures, maintain covenant faithfulness through repentance and trust.
Trust, humility, and repentance as the posture of the righteous
The Psalms reveal that righteousness involves not self-achieved moral perfection but rather postures of trust, humility, and repentance before God.
David’s penitential psalms model confession of sin and dependence on divine mercy rather than personal merit.
Psalm 32 celebrates the blessedness of the one whose transgression is forgiven, emphasizing God’s gracious covering rather than human achievement.
Psalm 51 acknowledges that God desires truth in the inward being and a broken, contrite heart rather than mere sacrifices.
These psalms demonstrate that Old Testament righteousness fundamentally involved casting oneself on God’s mercy in faith—precisely the posture that receives justification.
How the Old Testament Prepares for the New Testament Doctrine of Justification
The Old Testament provides essential preparation for the fully developed doctrine of justification presented in the New Testament.
Rather than introducing a novel concept, the New Testament reveals the fulfillment of patterns, promises, and expectations established throughout Israel’s Scriptures.
Understanding these preparatory elements demonstrates the unity of God’s redemptive plan across both testaments and reveals that justification by faith represents God’s consistent method of saving sinners.
The Old Testament’s types, shadows, and prophecies all point forward to Christ’s justifying work.
Sacrifice → Christ’s atonement
The Old Testament sacrificial system prepared Israel to understand Christ’s atoning death.
The repeated animal sacrifices demonstrated both the necessity of blood atonement for sin and the inadequacy of animal blood to ultimately remove guilt.
Each sacrifice pointed beyond itself to the perfect sacrifice that would accomplish what bulls and goats could not.
When John the Baptist identified Jesus as “the Lamb of God who takes away the sin of the world,” he connected Christ to centuries of sacrificial imagery.
The New Testament interprets Christ’s death as the fulfillment of all Old Testament sacrifices—the once-for-all offering that secured eternal justification for believers.
Covenant faith → Justification by faith
Abraham’s justification by faith established the pattern that the New Testament universalizes to all believers.
Paul extensively argues that Abraham’s experience demonstrates God’s consistent method of justifying sinners through faith alone, apart from works.
The Abrahamic Covenant, predating the Mosaic Law, reveals grace as the foundation of God’s relationship with humanity.
The New Testament presents faith in Christ as the fulfillment of Abraham’s faith in God’s promise—believers are justified by trusting God’s promise of salvation through His Son, just as Abraham was justified by trusting God’s promise of offspring.
This continuity demonstrates that justification by faith is not a Pauline innovation but God’s eternal plan.
Righteous judge → God justifies sinners
The Old Testament’s portrait of God as righteous judge raises a profound problem: how can a just judge declare guilty sinners righteous without compromising justice?
The sacrificial system provided temporary answers, but the prophets pointed toward a final solution.
The New Testament reveals the answer in Christ’s substitutionary atonement—God justly punished sin in Christ while mercifully justifying sinners who trust in Him.
Romans 3:26 declares that God’s justification of believers demonstrates His justice rather than contradicting it.
The Old Testament prepared this understanding by establishing both God’s perfect justice and His merciful desire to justify, creating anticipation for the Messiah who would satisfy both.
New covenant → gift of righteousness
The prophetic promises of a New Covenant find fulfillment in the justification offered through Christ.
Jeremiah’s vision of hearts transformed and sins forgiven becomes reality through the Spirit’s work in believers.
The righteousness that the Law demanded but could not produce becomes a gift received through faith in Christ.
The Old Testament’s progression from external law to promised internal transformation prepares for the New Testament’s teaching that believers receive both the imputed righteousness of Christ (justification) and the imparted righteousness of the Spirt.
The New Covenant thus fulfills Old Testament anticipation by accomplishing what all prior covenants pointed toward.
Final Reflection — Justification Began in the Old Testament Story of God’s Covenant Love
The Old Testament foundations of justification reveal a God who has always saved sinners through grace, received by faith, based on covenant promises.
From Eden’s first promise of the seed who would crush the serpent, through Abraham’s credited righteousness, to the prophetic vision of the Suffering Servant who would justify many, Scripture consistently proclaims that God Himself provides the righteousness He requires.
The sacrificial system, though unable to ultimately remove sin, testified to the necessity of substitutionary atonement and pointed toward the perfect sacrifice.
The Law exposed human inability while defining divine righteousness. The prophets sustained hope by promising God’s future justifying work through a New Covenant written on hearts.
This rich theological tapestry demonstrates that justification by faith represents not a New Testament innovation but the fulfillment of God’s ancient plan, established before the foundation of the world, progressively revealed through Israel’s history, and perfectly accomplished in Jesus Christ.
My passion lies in reaching out to young adults in communities and schools, witnessing the transformative power of faith in their lives.
This blog extends my ministry, sharing insights, encouraging believers, and exploring Christ's teachings in daily life.
Welcome, Brother James.
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