Like many cultures around the world, though not Western culture, Jewish culture is built around the concept of honour and shame. This means that the way someone feels inwardly is often linked to the way in which they are perceived and treated outwardly. In our narrative, a Pharisee, named Simon, invites Jesus into his home to publicly shame Him. The commentator Hendriksen writes:
“The Master exposes before everybody the shabby treatment he had received from his host. The latter had omitted all the customary evidences of hospitality, all the amenities to which, as everyone knew, an honoured and invited guest was entitled…The reception had been cold, patronising, and discourteous. ”
Nonetheless, it is as a result of this failed shaming that we are able to extrapolate some essential theological truths. To do this we must look at the three main characters that are involved.
1. The Woman with the Alabaster Jar [v36-38, 8:1-3]
Firstly, we have an unnamed woman who is referred to as “a sinner” and while it is not explicitly stated the consensus of scholarly opinion would identify her as a prostitute. This unnamed woman sees the public snub of Jesus by Simon the Pharisee and begins to wash his feet with her tears, dry them with her hair and anoints his feet with costly oil which we learn later comes from the gratitude she feels from having been forgiven. 
Application: According to the Jews, the feet were considered the filthiest part of the human body, a woman’s hair was not to be shown to anyone but her husband and the perfume in alabaster jars was expensive and could only be used once (they had narrow necks which had to be snapped). From this, we are able to understand something of what was expended at this meal. Luke goes on to show that costly worship is normative for the Christian [8:1-3]. This week examine the cost of your own worship. If it is not becoming progressively more costly, you must ask yourself why. Maybe I could challenge you to give a one-off generous donation to the rebuilding of the Philippines, rid yourself of self-consciousness in public worship or challenge you to live missionally.
2. The Pharisee with a Bad Attitude [v39]
The second person at the meal is Simon the Pharisee. He is scandalised by what is going on because he knew “who and what manner of woman” this was.
Application: We too can be like Simon, feeling good about ourselves by comparing ourselves to others. However, the Bible says: “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself” Phil 2:3. Therefore, I would like to challenge you to measure your goodness against Christ and not others. If you do this, you will come to see that we are constantly indebted to His grace and constantly in need of His power; hopefully this will develop the gratitude to God and humility in front of men that was sadly lacking in Simon.
3. The Saviour who Forgives [v40-50]
Jesus goes on to tell Simon a parable in which “a certain creditor” forgives “two debtors,” one who owed fifty days wages and one who owed five hundred. He uses the parable to show that one’s response is in direct proportion to one’s perceived need. Is He teaching, then, that all men are actually or potentially saved?
Calvinists and Arminians often debate whether Christ purchased a limited atonement or an unlimited atonement. As a “Cal-Minian” I would say that the atonement is unlimited and everyone in the history of mankind was actually forgiven at the cross [John 1:29, 1 Timothy 2:5-6, 4:10, 1 John 2:2]. Nevertheless, the atonement is also limited because it only becomes efficacious and salvific for the elect, that is those, by God’s grace, who have accepted it [Matthew 1:21, John 6:37-40, 10:15, Ephesians 1:4, Revelation 5:9].
Application: What have you done with the forgiveness of God? If you have truly accepted it then there should be a growing personal relationship with God [Matthew 28:20], a hunger for doctrinal truth [John 16:13], an assurance of salvation [Romans 8:38-39] and lifestyle change [Titus 3:8]. This does not mean that there are not exceptions to this [Luke 23:39-43] and nor does it mean that we are saved by our own merit. We are saved by grace through faith and for works [Ephesians 2:8-10]. Anything other than this is not the Gospel and hence I would like to challenge you, to wholeheartedly place your whole life into the hands of Christ.
 During a meal the well-off would leave the doors open so others could participate in the conversation or wait for leftovers.
 “New Testament Commentary: Luke” by William Hendriksen p. 408
 Many confuse this account with the one found in Matthew 26:6-13, Mark 14:3-9 and John 12:1-8 but a close examination shows that they took place in a different location, by a different woman and for a different reason.