Mark 14:6

KJV

And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.

KJV (with Strong's)

And {G1161} Jesus {G2424} said {G2036}, Let {G863} her {G846} alone {G863}; why {G5101} trouble ye {G2873}{G3930} her {G846}? she hath wrought {G2038} a good {G2570} work {G2041} on {G1519} me {G1691}.

Complete Jewish Bible

But he said, "Let her be. Why are you bothering her? She has done a beautiful thing for me.

Berean Standard Bible

But Jesus said, “Leave her alone; why are you bothering her? She has done a beautiful deed to Me.

American Standard Version

But Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.

Commentary

### SUMMARY
In this pivotal moment just days before His crucifixion, Jesus defends an unnamed woman who anoints Him with costly perfume, rebuking those who criticize her lavish act as wasteful. He declares her deed a "good work," recognizing it not as an extravagance but as a profound expression of devotion and an unwitting preparation for His impending burial, thereby elevating sincere worship above pragmatic concerns and prophetic understanding above human judgment.

### CONTEXT
* **Literary Context:** This passage is strategically placed within Mark's Gospel, immediately following a plot by the chief priests and scribes to arrest and kill Jesus, and preceding Judas Iscariot's betrayal. The anointing in Bethany (Mark 14:3-9) serves as a stark contrast to the dark machinations unfolding around Jesus. While His enemies conspire and one of His disciples plans betrayal, this woman offers an act of pure, selfless devotion. Jesus' defense of her act, particularly His declaration that it prepares Him for burial, highlights His awareness of His imminent suffering and death, a theme that dominates the narrative leading up to the passion week. The scene provides a moment of profound grace and prophetic insight amidst rising tension, setting the stage for the Passover and the Last Supper.
* **Historical & Cultural Context:** Anointing with oil was a common practice in ancient Israel, used for various purposes: hospitality (Luke 7:46), healing (James 5:14), consecration of priests and kings (Exodus 29:7; 1 Samuel 10:1), and preparing a body for burial (Mark 16:1). The perfume, spikenard, was extremely valuable, imported from India, and often kept in sealed alabaster flasks, signifying its preciousness. Breaking the flask, as the woman did (Mark 14:3), indicated a complete and irreversible act of pouring out the entire contents, signifying total commitment and sacrifice. The disciples' indignation reflects a common cultural emphasis on prudent financial management, especially concerning resources that could benefit the poor (Deuteronomy 15:11), but Jesus redefines true value in this context.
* **Key Themes:** This passage powerfully articulates several key themes central to Mark's Gospel and the broader biblical narrative. Firstly, it underscores the theme of **true discipleship** versus superficial understanding; the woman's intuitive devotion contrasts sharply with the disciples' worldly calculations and lack of comprehension regarding Jesus' mission and impending sacrifice. Secondly, it highlights the **preeminence of worship and devotion** over material concerns, emphasizing that acts of sacrificial love for Christ are of immeasurable value in God's eyes, regardless of human judgment. Thirdly, it profoundly emphasizes **Jesus' prophetic awareness** of His death and burial, revealing His sovereign control over His destiny even as He walks towards the cross. This anointing serves as a pre-enactment of His burial, a theme echoed in [Mark 15:46](/mark/15-46 "Mark 15:46 - Jesus' Burial"). Finally, it subtly introduces the theme of **Jesus' identity as the Christ**, the anointed one, who is now being anointed for His ultimate kingly act of self-sacrifice, fulfilling the prophetic trajectory of His life and ministry (see [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **said (Greek, _épō'_):** This verb signifies speaking or saying, often implying a definitive statement or command. Here, Jesus' "said" is not merely a casual remark but a firm, authoritative declaration, a direct intervention to halt the criticism and defend the woman's actions. It underscores the weight and finality of His pronouncement.
* **good (Greek, _kalós'_):** This word describes something as beautiful, noble, excellent, or morally upright, as opposed to merely functional or intrinsically good (ἀγαθός, _agathos_). When Jesus calls the woman's work "good," He is not just saying it was acceptable or beneficial, but that it possessed an inherent beauty, nobility, and moral excellence, reflecting the purity of her motives and the profound spiritual value of her devotion.
* **work (Greek, _érgon'_):** This term refers to toil, an effort, an occupation, or an act. In this context, it signifies the woman's specific act of anointing Jesus. Jesus' use of "work" elevates her spontaneous, loving gesture to the level of a significant deed, a purposeful act with profound spiritual implications, rather than a mere emotional outburst or a wasteful expenditure.

#### Verse Breakdown
* **"And Jesus said, Let her alone; why trouble ye her?"**: This opening phrase immediately establishes Jesus' authority and His protective stance. The command "Let her alone" (ἀφίημι, _aphiēmi_, "to send forth, leave, permit") is a strong directive to cease their harassment. The rhetorical question "why trouble ye her?" (κόπος, _kópos_, "toil, trouble, weariness") highlights the injustice and unnecessary burden being placed on the woman, revealing the disciples' criticism as a source of distress rather than righteous indignation. Jesus identifies with the woman and her act, taking her side against His own disciples.
* **"she hath wrought a good work on me."**: This is Jesus' profound affirmation and the core of His defense. The phrase "hath wrought" (ἐργάζομαι, _ergázomai_, "to toil, effect, work") emphasizes that her act was not accidental or trivial but a deliberate, effective deed. By calling it a "good work" (καλὸν ἔργον, _kalon ergon_), Jesus elevates her act from a material expense to a spiritual masterpiece. The phrase "on me" (εἰς ἐμέ, _eis eme_) underscores that the ultimate recipient and beneficiary of this beautiful, noble act of devotion is Jesus Himself, affirming that true worship is directed toward Him.

#### Literary Devices
The passage powerfully employs **Contrast** to highlight the spiritual insight of the woman against the material short-sightedness of the disciples. Their indignation over "waste" is juxtaposed with Jesus' recognition of a "good work," revealing a fundamental difference in values and understanding. There is also profound **Symbolism** in the anointing itself; while it appears as a simple act of devotion, Jesus immediately imbues it with **Foreshadowing**, declaring it a preparation for His burial. This elevates the woman's act to a prophetic gesture, even if she did not fully comprehend its eschatological significance. Furthermore, the scene presents a subtle **Irony**: those closest to Jesus, His disciples, fail to understand the spiritual depth of the moment, while an outsider, a woman, performs an act that Jesus Himself deems prophetically significant and eternally memorable.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly teaches us about the nature of true worship and devotion. Jesus' defense of the woman underscores that God values the heart and intention behind an act more than its material cost or perceived practicality. Her extravagant anointing, though criticized as wasteful by others, was seen by Jesus as a beautiful, noble, and necessary act of love and preparation for His ultimate sacrifice. It reveals that genuine devotion often transcends human logic and economic considerations, flowing from a heart captivated by Christ's worthiness. This act of "good work" stands as a timeless example of giving one's best, without reservation, to the Lord, affirming that such offerings are not only accepted but deeply cherished by Him.

* [Matthew 10:42](/matthew/10-42 "Matthew 10:42 - Reward for a Cup of Cold Water")
* [Luke 7:36-50](/luke/7-36-50 "Luke 7:36-50 - The Anointing by a Sinful Woman")
* [Hebrews 13:16](/hebrews/13-16 "Hebrews 13:16 - Sacrifices Pleasing to God")

### REFLECTION AND APPLICATION
Mark 14:6 serves as a powerful reminder that our acts of devotion to Christ, especially those that might seem "extravagant" or "impractical" to the world, are profoundly valued by Him. It challenges us to examine our own hearts: are we prioritizing practical efficiency over heartfelt worship? Are we quick to judge others' expressions of love for God, or do we seek to understand the spirit behind their actions? Jesus' defense of the woman encourages us to offer our "best" to Him, not just our leftovers, and to do so with a spirit of unreserved love and sacrifice, trusting that He sees beyond the material to the spiritual significance. This passage also calls us to cultivate a deeper understanding of Christ's mission, so that our lives and acts of service might, like the woman's, unwittingly align with His divine purposes, even preparing the way for His kingdom.

#### Questions for Reflection
* **What "costly" acts of devotion might Jesus be calling me to offer Him, even if they seem impractical or wasteful to others?**
* **How might I be inadvertently "troubling" or discouraging sincere acts of worship in others or myself through criticism or a focus on material value?**
* **In what ways can my daily life and service become a "good work" that prepares for or points to Christ's ongoing work in the world?**

### FAQ
**Who was the woman who anointed Jesus, and why was her act so significant?**

Answer: The Gospel of Mark does not explicitly name the woman, referring to her simply as "a woman" (Mark 14:3). However, John's parallel account (John 12:1-8) identifies her as Mary of Bethany, the sister of Martha and Lazarus. Her act was profoundly significant for several reasons: it was an act of extravagant, selfless devotion using extremely costly perfume; it was an act of prophetic preparation for Jesus' burial, as Jesus Himself declared; and it served as a powerful contrast to the betrayal and lack of understanding from His disciples, highlighting true worship and foresight in the face of human short-sightedness. Jesus' defense of her ensures her act's lasting memory, as stated in [Mark 14:9](/mark/14-9 "Mark 14:9 - The Gospel and the Woman's Deed").

**Why did Jesus call her act a "good work" when others saw it as wasteful?**

Answer: Jesus called her act a "good work" (Greek: _kalon ergon_) because He perceived its inherent beauty, nobility, and moral excellence, stemming from a heart of pure devotion and love. While others, particularly Judas (John 12:4-6), saw only the monetary value of the ointment and its potential use for the poor, Jesus saw the spiritual value of her sacrificial worship. He understood that her act, though perhaps not consciously intended by her, was also a prophetic anointing for His impending burial, making it a divinely purposed and perfectly timed act. Jesus' perspective elevated spiritual devotion above pragmatic financial considerations, emphasizing that true value lies in the heart's posture towards God.

### CHRIST-CENTERED FULFILLMENT
The woman's "good work" in anointing Jesus finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, Jesus' acceptance of this anointing for His burial directly foreshadows His death and resurrection, the central events of the Gospel. Her act, whether she fully understood it or not, was a prophetic preparation for the ultimate sacrifice of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Just as she poured out the costly perfume, Christ would pour out His precious blood on the cross, a far greater act of love and sacrifice for humanity's salvation (see [Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")). Secondly, Jesus' defense of her act, declaring it a "good work" done "on me," underscores His identity as the worthy recipient of all worship and devotion. He is not merely a prophet or teacher, but the Son of God, to whom such extravagant love is fitting and due. This anticipates the New Testament's call for believers to offer their lives as living sacrifices to Him, recognizing His supreme worth (as seen in [Romans 12:1-2](/romans/12-1-2 "Romans 12:1-2 - Living Sacrifices")). Finally, the woman's act, being remembered wherever the gospel is preached ([Mark 14:9](/mark/14-9 "Mark 14:9 - The Gospel and the Woman's Deed")), testifies to the enduring power of Christ's finished work. Her devotion, linked to His death, becomes an integral part of the very message that brings salvation, demonstrating how even seemingly small acts of love for Christ are woven into the grand tapestry of redemption and eternally celebrated in His kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 10:24

And let us consider one another to provoke unto love and to good works:

Hebrews 13:21

Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom [be] glory for ever and ever. Amen.

Titus 3:14

And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

Ephesians 2:10

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Titus 2:14

Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Acts 9:36

¶ Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.

Matthew 26:10

When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.