This first symptom of weakness and irresolution was not lost upon the Jewish rulers, and their followers assembled before the _prætorium_, and the proposition merely to scourge the meek Sufferer found little favour with them. Pilate therefore resolved to try another method of making the proposed acquittal more acceptable[546]. It appears to have been a custom, the origin of which is wholly unknown[547], to release at the season of the Passover any prisoner whom the people might select. There was at this time in confinement a celebrated (Mtt. xxvii. 16) bandit, named Barabbas[548], who with others had committed murder in an insurrectionary tumult (Mk. xv. 7) in the city (Lk. xxiii. 18). The procurator therefore, in accordance with this custom, proposed to the Jews that they should select for release one of the two, either Barabbas, a condemned murderer and insurgent, or the Prophet of Nazareth. He saw clearly that it was envy of His fame and popularity (Mk. xv. 10) which had induced the ruling powers to accuse the Holy One, and he hoped by this appeal to the people to procure His release. Indeed so certain does he appear to have been that they would select for release One, whom thousands had so lately welcomed with loud Hosannas as their Messiah, that he ascended and sat down upon the judgment-seat[549] as if to ratify and formally accept their decision (Mtt. xxvii. 19). But at this moment, as if to increase his perplexity, an attendant approached bearing a message from his wife[550] imploring him to have nothing to do with the _just person_ (Mtt. xxvii. 19) standing before his tribunal. During the night she had probably been roused by the messengers[551] of the high-priest requesting a Roman guard, and a fearful and harrowing morning (Mtt. xxvii. 19) dream concerning the righteous Prophet of Nazareth had induced her thus to appeal to her husband in His behalf.