Well done ( εὖ), thou good and faithful servant. He is praised, not for success, but for being "good," i.e. kind and merciful and honest in exercising the trust for others' benefit; and "faithful," true to his master's interests, not idle or inactive, but keeping one object always before him, steadily aiming at fidelity.
Some regard the words as a commendation of the servant's works and faith, but this is not the primary meaning according to the context. Over a few things. The sum entrusted to him was considerable in itself, but little compared with the riches of his lord, and little in comparison of the reward bestowed upon him.
The Greek here is ἐπι Ì ὀλι ìγα, the accusative case denoting "extending over," or "as regards." I will make thee ruler ( σε καταστη ìσω, I will set thee, Matthew 24:45) over many things; ἐπι Ì πολλῶν, the genitive implying fixed authority over.
From being a slave he is raised to the position of master. He is treated according to the principle in Luke 16:10, "He that is faithful in that which is least is faithful also in much." The spiritual import of this reward is hard to understand, if it is wished to assign to it a definite meaning.
It seems to intimate that in the other world Christ's most honoured and faithful followers will have some special work to do for him in guiding and ruling the Church (see on Matthew 19:28; and comp. Luke 19:17, etc.
). Enter thou into the joy of thy lord. Here is seen a marked contrast between the hard life of the slave and the happiness of the master. Literalists find here only a suggestion that the lord invites the servant to attend the feast by which his return home was celebrated.
Certainly, the word translated "joy" ( χαρα Ì) may possibly be rendered "feast," as the LXX. translate mishteh in Esther 9:17, and a slave's elevation to his master's table would imply or involve his manumission.
On the earthly side of the transaction, this and his extended and more dignified office would be sufficient reward for his fidelity. The spiritual signification of the sentence has been variously interpreted.
Some find in it only an explanation of the former part of the award, "I will make thee ruler over many things," conveying no further accession of beatitude. But surely this is an inadequate conception of the guerdon.
There are plainly two parts to this. One is advancement to more important position; the second is participation in the fulness of joy which the Lord's presence ensures (Psalms 16:11; Psalms 21:6), which, possessed entirely by himself, he communicates to his faithful.
This comprises all blessedness. And it is noted that the joy is not said to enter into us. That indeed, though a blessing unspeakable, would be an inferior boon, as Augustine says; but we enter into the joy, when it is not measured by our capacity for receiving it, but absorbs us, envelops us, becomes our atmosphere, our life.
Commentators quote Leighton's beautiful remark, "It is but little that we can receive here, some drops of joy that enter into us; but there we shall enter into joy, as vessels put into a sea of happiness."