Both these views were adopted by the disciples of Jesus, who harmonized them by referring the one to his first and the other to his second appearance. Now to the imaginations of these earliest disciples the belief in the resurrection of Jesus presented itself as a needful guarantee of his Messiahship. Their faith, which must have been shaken by his execution and descent into Sheol, received welcome confirmation by the springing up of the belief that he had been again seen upon the face of the earth. Applying the imagery of Daniel, it became a logical conclusion that he must have ascended into the sky, whence he might shortly be expected to make his appearance, to enact the scenes foretold in prophecy. That such was the actual process of inference is shown by the legend of the Ascension in the first chapter of the "Acts," and especially by the words, "This Jesus who hath been taken up from you into heaven, will come in the same manner in which ye beheld him going into heaven." In the Apocalypse, written A. D. 68, just after the death of Nero, this second coming is described as something immediately to happen, and the colours in which it is depicted show how closely allied were the Johannine notions to those of the Pharisees. The glories of the New Jerusalem are to be reserved for Jews, while for the Roman tyrants of Judaea is reserved a fearful retribution. They are to be trodden underfoot by the Messiah, like grapes in a wine-press, until the gushing blood shall rise to the height of the horse's bridle.