The following is from a seminal book that deals with Christian Origins. I was blown away when I read this.
Who wrote it? Answer in the comment box.
. . . in taking the Old Testament as its sacred Scripture, the Early Church did more than recognize its historical connection and even continuity with Judaism; it provided itself with the concepts, terminology and motifs through which it was both to comprehend itself and interpret its faith to the world. In short, Judaism provided . . . the "Substructure of Christian Theology." New Testament Christianity, even in its Johannine form, is articulated in the language of Judaism.
This is made most clear in an area which has attracted much attention int he scholarship of the last few decades, namely, the use of quotations from the Old Testament in the New. These are not merely strange bits of jigsaw puzzles wrenched from the Old Testament, but indications of the way in which the very structure of Jewish thought determines the Christian. The evidence for this statement is so copious that no attempt to present it can be made here; a few examples of a more general and a more particular kind must suffice.
First, let us look at the broad way in which early Christians though of the Christian era or dispensation. There are two figures or metaphors which are familiar in the New Testament. The first is that of a new creation, along with which there go certain concomitants, such as the concept of Jesus the Messiah as the second Adam.
Another broad category derived from Judaism is that of the New Exodus. . . Other major categories which it employed are patently derived from the same source--the Kingdom of God, for example, in the Synoptics. . . .
We might go even further. . . in insisting that after Nicaea also--simply because of the perpetuation of the New Testament and Old Testament in the life of the Church (not to speak of other currents) as its foundation documents--this substructure continued to exert its influence. Unfortunately, the full extent of this influence has never been recognized, because of the Chrstian ignorance of Judaism. There is little doubt that a deeper understanding of the governing concepts of first-century Judaism would throw a flood of light on early Christianity. . . Phenomena such as the Resurrection, the Ascension and, indeed, the whole range of Christian concern can only be illumined for us by a profounder penetration of [. . .] Judaism.