Again, several of the _parables_ are said to be unjust such as that of the workmen in the vineyard, the unrighteous steward, and the wedding garment. But parables must not be pressed literally, and very different interpretations have been put on these. However, we will consider the two last, which are those most often objected to. With regard to the _Unrighteous Steward_, though apparently he had been guilty of dishonesty, we are told that his lord _commended_ him, because he had done wisely.[406] But no one can think that his lord commended him, because he had just cheated him. So if his conduct was really dishonest (about which scholars are by no means agreed) we can only suppose that _in spite of this_, his lord commended him, because of his wisdom. In the same way, if an ingenious robbery were committed at the present day, even the man robbed, might say that he could not help admiring the scoundrel for his cleverness. The meaning then appears to be that _wisdom_ is so desirable that it is to be commended even in worldly matters, and even in a bad cause; and therefore of course still more to be aimed at in religious matters, and in a good cause. [Footnote 406: Luke 16. 8.] Next as to the _Wedding Garment_. It is distinctly implied that there was only _one_ man without it,[407] so obviously the first point to determine is how the other men got their garments. They could not have had them out in the roads, and there was no time to go home and get them, even if they possessed any. It follows then that they must each have been provided with a suitable garment (probably a cloak, worn over their other clothes) when they reached the palace. This appears to have been an eastern custom,[408] and if one of them refused to put it on, he would certainly deserve to be excluded from the feast. Thus the object of the parable seems to be to show that God's blessings can only be obtained on God's terms (_e.g._ _forgiveness_ on _repentance_), though there is no hardship in this, as He has Himself given us grace to comply with these terms, if we like. Neither of these objections, then, is of much importance. [Footnote 407: Matt. 22. 11.] [Footnote 408: Archb. Trench, Notes on the Parables, 1870, p. 234.] (3.) _His sinlessness._