It sounds like a paradox that we should read from the Old Testament in order to discover in it the Face of Christ, and in a sense it is. But paradox is of the essence of the Christian mystery: the Increate, breaking into the creative act; the Infinite, giving number and measure to a finite world; the Timeless, yielding to the rhythm of days; the Divine, entering the family of men.
The Book of Revelation teaches us that Christ shall be the Last. This demands that we recognize him as the First, for He is the eternal Word by whom all things were made “in the beginning.” And it is no mere coincidence that these three words are read in the first verse of Genesis, and in the first verse of the Gospel according to St. John. We reckon by years before Christ, B.C., and years of the Lord, A.D.; the years under the Law, and the years of grace; the Old Testament, and the New Testament.
But the Incarnation is more than a serviceable time-divider. The light of the star which rose over Bethlehem is the same light that did shine through darkness on the first day of creation, unto the first man on earth, the fathers of the Old Law and the Gentiles, “every man coming into the world.”
We have no right to curtail the total perspective of God’s revelation. We have been taught to behold the image of Christ in the luminous pages of the Gospel, but we are not therefore to neglect or to despise the rays which have guided the Forefathers and sustained their hope. It is always His Face we should recognize, glowing amidst the shadows of the remotest past, and His voice we should hear in the reading of the sacred page, in Moses or in the prophets, as well as, in the Gospels or in the apostolic writings.
…and only under the intimate motion of the Spirit who first inspired Scripture, can we expect to discern the Face of our Christ shining amidst the shadows of the past, as it has secretly shone for the Forefathers. (Georges A. Barrois, The Face of Christ in the Old Testament, pp. 13-14, 44)