Christ is that precious gem whose luster never fades, and beauty never disappoints. Looking upon Christ by faith always ignites the soul in love and devotion toward Him, even more so when we see Him in less obvious but equally profound ways.

And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
Luke 24:27

The revelation of Christ begins not at the Incarnation but at Creation. It is from the very opening verses of the Scriptures that the mystery of the person and work of Christ is revealed to us. This fact is what Christ emphasized to the disciples on the road to Emmaus after His resurrection. There is a bit of irony in this passage in that the disciples’ eyes were blinded to the identity of the One speaking to them, and yet this One was causing their eyes to be opened to the great and mysterious truths of the Old Testament. Oh to be a fly on the wall of that conversation, to hear Christ explain Himself within the Scriptures. Did He explain how Isaiah saw Him seated on the throne in Isaiah 6? Did He show that the promise to David of an eternal kingship find their only possible fulfillment in the eternal Son of God? As long as the road to Emmaus was, it was not nearly long enough for Christ to explain everything. Yet Luke does tell us where Christ began His Old Testament survey: the Pentateuch. Christ began with Moses, likely in the opening verses thereof. Perhaps Christ traveled chronologically through history, showing His role from the beginning of time through His present day, or perhaps He worked thematically through the different narratives and laws, showing that a greater sacrificial work was necessary. A series of articles will follow, detailing some of the key events and themes in which Christ is discussed in the Pentateuch.

Perhaps to begin down the road ourselves, it is helpful to think of two broad categories of Christology in the Pentateuch (and the rest of the Old Testament as well): prophecy and prefigurement (typology). Both are vital parts of seeing Christ presented in the Old Testament, though both are not equally clear. In fact, we see both within the first few chapters of Genesis. The first prophecy of Christ comes famously in Genesis 3:15, when it is promised to Eve that one of her sons would crush the serpent’s head. It is clear and rather unambiguous. Yet Christ is prefigured in a number of ways within these chapters as well: as the Word of Genesis 1:3; as the better Adam; as the Tree of Life by which humanity may regain what was lost in the Fall; and others. But these prefigurements are not always obvious, and almost always require further revelation in the New Testament. While it is always appropriate to ask how a passage shows forth the coming of Christ when reading through the Old Testament, it can also be fraught with danger. The excesses of Origen, who saw typology everywhere and spiritualized much of Holy Scripture, teach us that some restraint is required. Does Rahab’s red rope point us directly to Christ, for example? Almost assuredly not, though it is likely an explicit call-back to the Passover blood on the doorposts, which is itself a prefigurement of Christ. The interpreter can tie oneself in knots without clear and sound guidance. While Christ Himself taught the Emmaus Road Disciples, we also have His record handed down through the Spirit’s revelation in New Testament Scripture. It should be no coincidence in our minds that the Word spoken at creation is the same Word incarnated on earth and is the same Word who speaks again through His infallible Scriptures.

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