路加福音生命读经 · 第1篇

路加福音的引言、主题、与内容（一）

Introduction, Subject, and Contents of the Gospel (1)

1读经：路加福音一章一至四节。我们从本篇信息开始路加福音生命读经。表面看来，这卷福音书相当简单。路加福音似乎不像马太福音那样深奥，也不像约翰福音那样奥秘。原因是路加记载我们的救主－主耶稣－是人。人和神比起来，当然就不深奥了。

1Scripture Reading: Luke 1:1-4 With this message we begin the Life-study of the Gospel of Luke. Apparently, this Gospel is quite simple. It may seem that the Gospel of Luke is not as profound as the Gospel of Matthew or as mysterious as the Gospel of John. The reason for this is that Luke gives us a record of our Savior, the Lord Jesus, as a Man. A man, of course, is not profound when compared to God

2路加福音虽不是四卷福音书中最深奥、最奥秘的，却是福音书中最甜美、最令人喜悦的。不错，神是深奥的，但当神成了一个人，祂乃是甜美且令人喜悦的。我们在马太福音看见王，在马可福音看见奴仆，在约翰福音看见神自己。在路加福音，我们看见人。路加所记述的主耶稣这位人救主，非常甜美、令人喜悦，其叙述的方式以及叙述

2Although the Gospel of Luke is not the most profound or mysterious of the four Gospels, it is the most sweet and pleasant of the Gospels. Yes, God is profound. But when He became a man, He became sweet and pleasant. In Matthew we see the King; in Mark, the Slave; and in John, God Himself. In Luke we see the Man. Luke’s narration concerning the Lord Jesus as the Man- Savior is very sweet and pleasant. Both the narrative and the narration itself are sweet and pleasant

3的内容都很甜美、令人喜悦。

引言

INTRODUCTION

4路加一章一、二节说，『提阿非罗大人哪，因为有好些人已经著手作书，述说在我们中间所完全成就的事，是照那些从起初亲眼看见，又将这道供应我们的人，所交付我们的。』一节的『好些人，』指明记述救主地上生平的，不只四位。这节的『事』包括施浸者约翰的出生、职事、殉道，以及耶稣的出生、生活、职事、教训、受死、复活和升天，为著完成神的救赎，藉恩拯救罪人。二节指明这卷福音书的作者，不是救主在地上生活时，与神同在的门徒。路加所说『那些从起初亲眼看见，又将这道供应我们的人，』指救主在地上尽职时，与祂同在的第一批新约信徒。供应我们的人，直译，服事我们的人。意公仆、执行官。指侍候、服事官员或有权势者，以执行其命令的人。原文用于路加四章二十节，马太五章二十五节，马可十四章五十四节，行传二十六章十六节，林前四章一节。一章二节的『道，』指供应并传扬给人之福音的话。（徒六4，八4。）

4Luke 1:1 and 2 say, “Seeing that many have undertaken to draw up a narrative concerning the matters which have been fully accomplished among us, even as they were delivered to us by those who from the beginning became eyewitnesses and attendants of the Word.” The word “many” in verse 1 indicates that there were more than four who wrote an account of the Savior’s earthly life. The “matters” in this verse are the events of John the Baptist’s birth, ministry, and martyrdom, and of Jesus’ birth, life, ministry, teaching, death, resurrection, and ascension for the accomplishment of God’s redemption to save sinners by grace. Verse 2 indicates that the writer of this Gospel was not among those disciples who were with the Savior in His earthly life. By “those who from the beginning became eyewitnesses and attendants of the Word,” Luke denotes the first group of New Testament believers, who were with the Savior in His ministry on earth. They are called attendants of the Word. The Greek word rendered “attendants” means official servants, who attend or serve an officer or who have authority to carry out his orders. This word is used in Luke 4:20, Matthew 5:25, Mark 14:54, Acts 26:16, and 1 Corinthians 4:1. The Word in 1:2 is the Word of the gospel ministered and preached to people (Acts 6:4; 8:4).

按著次序叙述

A Consecutive Account

5路加一章三、四节说，『这一切的事我既从起头都详确考察了，就认为也该按著次序写给你，使你深知所教导你的事，都是确实的。』路加在这里指明他是按著次序写的，这个按著次序的记述，论到施浸者约翰的生平、职事、殉道，以及人救主耶稣的生活、职事、教训、受死、复活和升天。这卷福音书可以看作这两位的传记，当然主要的乃是救主的传记。

5Luke 1:3 and 4 say, “It seemed good to me also, having followed all things accurately from the first, to write to you a consecutive account, most excellent Theophilus, that you might know fully the certainty of the things concerning which you were instructed.” Here Luke indicates that he is writing a consecutive account. This consecutive account concerns the life, ministry, and martyrdom of John the Baptist and the life, ministry, teaching, death, resurrection, and ascension of Jesus the Man-Savior. This Gospel may be regarded as a biography of these two persons. Of course, the Gospel of Luke is mainly a biography of the Savior

路加所写

Written by Luke

6早期的召会承认路加是路加福音和使徒行传的著者。从文体看，显然路加是这两卷书的著者。路加是外邦人，（西四14，参11，）可能是住小亚细亚的希利尼人，也是医生。西四14。）他在特罗亚开始加入保罗的职事，在保罗后三次出外尽职时，与保罗同行。(徒十六10～17，二十5～二一18，二七1～二八15。）他忠信的陪伴保罗，直到保罗殉道。（门24，提后四11。）因此，他的福音应当代表保罗的观

6The early church recognized Luke as the author of both this Gospel and Acts. Luke’s authorship is evident from the style of composition of the two books. Luke was a Gentile (Col. 4:14, cf. 11), probably an Asiatic Greek, and a physician (Col. 4:14). Starting in Troas, he joined Paul in his ministry and accompanied him in his last three ministry journeys (Acts 16:10-17; 20:5— 21:18; 27:1—28:15). He was a faithful companion of Paul until Paul was martyred (Philem. 24; 2 Tim. 4:11). Hence, his Gospel should represent Paul’s views, as Mark’s represents Peter’s

7To Theophilus

8点，如马可福音代表彼得的观点一样。写给提阿非罗

9我们从路加一章三至四节知道，这卷福音书是写给提阿非罗的。提阿非罗是个希利尼名字，原文意蒙神所爱，或，神的朋友。他可能是一位在罗马帝国担任官职的外邦信徒。因此，这卷福音书是一位外邦医生写给外邦官员的。

9We know from Luke 1:3-4 that this Gospel was written to Theophilus. This is a Greek name meaning loved by God, or friend of God. Theophilus was probably a Gentile believer who occupied some official position under the Roman Empire. Hence, this Gospel was written by a Gentile physician to a Gentile officer

10主题－有最高标准道德的人救主和祂的救恩

10SUBJECT—THE MAN-SAVIOR AND HIS SALVATION

IN THE HIGHEST STANDARD OF MORALITY

11路加福音在关于救主的人性上，与马太、马可采取同一观点，启示神在人中间，向堕落的人类施行拯救的恩典，其目的在陈明救主是真实、正常且完全的人。本福音叙述那人耶稣的完整家谱，从祂的父母回溯到人类的第一代亚当，表明祂是人的真正后裔，是人子。本福音记载这人的一生，使我们对祂人性的完全与完美有深刻的印象。因此，本福音所强调的乃是人救主。本福音基于所有人通用的道德原则，陈明福音的信息，如在4:16-21;13:2-5者；福音18:9-的比喻，如在10:30-37;14:16-24;15:3-32及18:9-14：和福音的事例，如在及者。这些都是其他福音书所未记载的。牠不像马太强调时代的一面或犹太的背景，乃是写给一般人的福音书，将好信息报给万民。（路二10。）其特征完全不是犹太的，乃是外邦的。（路四25～28。）牠是给所有罪人的福音书，不仅给犹太人，也给外邦人。因此，牠的记载不是按著史事，乃是按著道德次序。

11Because Luke’s Gospel is one of the synoptic Gospels concerning the Savior’s humanity, its purpose is to present the Savior as a genuine, normal, and perfect Man, revealing God among men in His saving grace to fallen mankind. It narrates a complete genealogy of the Man Jesus, from His parents back to Adam, the first generation of mankind. This shows that He is a genuine descendant of man—a son of man. Its record of this Man’s life impresses us with the completeness and perfection of His humanity. Hence, its emphasis is the Man-Savior. It presents, based upon the moral principles which apply to all men, gospel messages as in 4:16-21; 7:41-43; 12:14-21; and 13:2-5; gospel 7:41-43; 12:14-21; and parables as in 10:30-37; 14:16-24; 15:3-32; and 14; and gospel cases as in 7:36-50; 13:10-17; 16:19-31; 19:1-10; and 23:39-43; these are not recorded in the 7:36-50; 13:10-17; 16:19-31; 19:1-10 other Gospels. Luke does not stress the dispensational 23:39-43 aspect or the Jewish background as Matthew does. The Gospel of Luke is the Gospel written to mankind in general, announcing the good news to all people (2:10). Its characteristic is absolutely not Jewish, but Gentile (4:25-28). It is a Gospel to all sinners, both Jews and Gentiles. As such, its record is according to the sequence of morality, not according to the sequence of historical events.

12路加福音的主题真好：有最高标准道德的人救主和祂的救恩。这里有人救主、祂的救恩、以及最高标准的道德。我信读这卷福音书的人多半会了解，这卷书说到一个人，祂是我们的救主。因此，我们可以称祂作人救主。我们也很容易了解这卷书给我们看见人救主的救恩。然而，读这卷福音书的，没有多少人了解人救主和祂的救恩，都有最高标准的道德。有些人听到路加陈明有最高标准道德的人救主和祂的救恩，可能会说，『我们在这卷书里找不到「道德」一辞，甚至没有看见道德的思想。』表面看来也许是这样，但我们若探究这卷书的深处，就会看见这卷书的确传达最高标准的道德。按照路加福音，我们的救主是在最高标准的道德中生活、行事、作工。不仅如此，祂的救恩也是在最高标准的道德里完成的。因此，我们需要牢记路加福音的主题是：有最高标准道德的人救主和祂的救恩。

12The subject of the Gospel of Luke is marvelous: the Man-Savior and His salvation in the highest standard of morality. Here we have the Man-Savior, His salvation, and the highest standard of morality. I believe that most readers of this Gospel would realize that this book speaks of a Man who is our Savior. Hence, we may call Him the Man-Savior. Also, it is rather easy to realize that this book shows us the Man- Savior’ss alvation. However, not many readers of this Gospel realize that the Man-Savior and His salvation are both in the highest standard of morality. When some hear that Luke presents the Man-Savior and His salvation in the highest standard of morality, they may say, “We can’t find the word ‘morality’ in this book. We do not even see the thought of morality.” Apparently, this may be the case. But if we search into the depths of this book, we shall see that it does convey the highest standard of morality. According to the Gospel of Luke, our Savior lives, behaves, and works in the highest standard of morality. Moreover, His salvation is carried out in the highest standard of morality. Therefore, we need to keep in mind that the subject of the Gospel of Luke is the Man-Savior and His salvation in the highest standard of morality

人救主由带著神圣素质的圣灵成孕

The Man-Savior Conceived of the Holy Spirit with the Divine Essence

13我们需要看见主耶稣是人救主。这位人救主由带著神圣素质的圣灵成孕。路加记载这一位的生平时，也记载了祂的成孕，这和别的传记不同。别的传记也许会说到人的出生，但不会说到人的成孕。在这件事上，路加是独特的。他告诉我们，人救主是怎样成孕的。祂不是由人成孕，乃是由带著神圣素质的圣灵成孕的。

13We need to see that the Lord Jesus is the Man-Savior. As the Man-Savior, He was conceived of the Holy Spirit with the divine essence. Unlike other biographies, Luke records the conception of the one whose life he records. Other biographies may speak of a person’s birth, but not his conception. In this matter, Luke is unique. He tells us how the Man-Savior was conceived. He was not conceived of a man; rather, He was conceived of the Holy Spirit with the divine essence.

14圣灵乃是神自己临到人。这就是说，神临到人时，祂乃是圣灵。随著人救主的成孕，圣灵就进到人性里面。我们已经指出，人救主由带著神圣素质的圣灵成孕。我们在此用『素质』（essence）一辞，带著强烈的意义，指明比性质（nature）一辞更内在的东西。素质是某种物质内在的构成成分。人救主由那不仅带著神圣性质，且带著神圣素质的圣灵成孕。我们能看见这事是极其要紧的。由带著属人素质的童女所生人救主由带著属人素质的童女所生。我们在一章二十七和三十一节看见，一个名叫马利亚的童女怀孕，生了一个儿子，名叫耶稣。因著人救主由带著神圣素质的圣灵成孕，并由带著属人素质的童女所生，所以祂有两种素质，神圣的素质与属人的素质。在祂身上，有神圣素质与属人素质的调和。

14The Holy Spirit is God Himself reaching man. This means that when God reaches man, He is the Holy Spirit. With the conceiving of the Man-Savior, the Holy Spirit came into humanity. We have pointed out that the Man-Savior was conceived of the Holy Spirit with the divine essence. Here we are using the word “essence” in a strong sense to denote something even more intrinsic than nature. The essence is the intrinsic constituent of a certain substance. The Man-Savior was conceived of the Holy Spirit not only with the divine nature but with the divine essence. It is extremely important that we see this matter. Born of a Human Virgin with the Human Essence The Man-Savior was born of a human virgin with the human essence. In 1:27 and 31 we see that a virgin named Mary conceived in her womb and bore a Son whose name was Jesus. Because the Man-Savior was conceived of the Holy Spirit with the divine essence and was born of a human virgin with the human essence, He has two essences, the divine and the human. With Him there is the mingling of the divine essence with the human essence

15我们与人救主形成对比，我们只有一种素质－属人的素质，因为我们是由男人成孕，由女人所生。我们的救主不一样，因为祂是由圣灵成孕，由童女所生。圣灵有神圣的素质，而童女有属人的素质。

15In contrast to the Man-Savior, we have only one essence, the human essence, for we were conceived of man and born of woman. Our Savior is different, for He was conceived of the Holy Spirit and born of a human virgin. With the Holy Spirit there is the divine essence, and with the human virgin there is the human essence

神圣素质与属人素质的调和

the mingling of the divine essence with the human essence

16主的两种素质不仅相加在一起，更是调和在一起。实际上，任何的成孕都是一种调和，而不仅仅是相加。人救主的成孕不只是神圣素质加上属人素质；在人救主的成孕中，乃是神圣素质与属人素质调和。

16The Lord’s two essences were not merely added together; they were mingled together. Actually, any conceiving is a mingling, not merely an addition. With the Man - Savior it was not the case that the divine essence was simply added to the human essence. Rather, in the conception of the Man-Savior the divine essence and the human essence were mingled.

17有些研读圣经的人，甚至一些圣经教师，都不了解调和这件事。古时对于主耶稣身位里神圣素质与属人素质调和一事，有所争辩。有些误解这种调和的人说，调和产生了第三性，既非神性，也非人性。说主耶稣的神圣素质与属人素质调和产生第三性，既不完全是人性，也不完全是神性，这乃是异端。但是我们盼望表明，我们对『调和』一辞的领会不是这样。我们赞同韦氏大辞典给这辞的第一个定义：调和－『结合或联合二物和另一物，或两个或两个以上的东西在一起），特别是要使原初的元素在结合中可以区别。』按照这定义，当两个或两个以上的东西调和在一起时，牠们原初的性质并没有失去，仍然是可区别的。我们可以用茶作为调和的例证。当茶与水调和为饮料时，茶的素质与水的素质都没有失去；反之，两种素质都还存在。这两种素质调和在一起，产生一种饮料，却没有产生第三种性质，一种既不是茶，也不是水的东西。我们的救主由神圣的素质成孕，由属人的素质所生。因此，祂这个人有两种素质－神圣的素质与属人的素质－调和在一起，并不产生第三种性质。虽然主有两种素质，祂还是单一完整的人位，祂是神又是人。

17Some Bible students and even some Bible teachers have failed to understand the matter of mingling. In ancient times there was a debate regarding the mingling of the divine essence and the human essence in the Person of the Lord Jesus. Some who misunderstood this mingling said that it caused a third nature to be produced, something which is neither divine nor human. To say that with respect to the Lord Jesus the mingling of the divine essence and the human essence produced a third nature, a nature that is neither fully human nor divine, is heretical. However, we wish to make it clear that this is not our understanding of the word “mingle.” We agree with the first definition of this word given in Webster’sUn a bridged Dictionary: mingle—“to combine or join (one thing with another, or two or more things together), especially so that the original elements are distinguishable in the combination.” According to this definition, when two or more things are mingled together, their original natures are not lost but remain distinguishable. We may use tea as an illustration of mingling. When tea is mingled with water to make a beverage, neither the essence of tea nor the essence of water is lost. Instead, both essences remain. These two essences mingle together to produce a beverage, but they do not produce a third nature, something which is neither tea nor water. Our Savior was conceived of the divine essence and born of the human essence. Therefore, He is a Person with two essences—the divine and the human—mingled together without a third nature being produced. Although the Lord has two essences, He is still a single complete Person, One who is both God and man.

兼有带著神圣属性的神圣性情，以及带著人性美德的属人性情

Possessing Both the Divine Nature with the Divine Attributes and the Human Nature with the Human Virtues

18主耶稣这位人救主，兼有带著神圣属性的神圣性情，以及带著人性美德的属人性情。神圣的属性与神的所是并所有相关。我们无法将神的属性述尽说竭，但我们能说主耶稣有带著一切神圣属性之神的性情。

18As the Man-Savior, the Lord Jesus possesses both the divine nature with its divine attributes and the human nature with its human virtues. The divine attributes are related to what God is and has. We cannot speak exhaustively concerning the attributes of God. But we can say that the Lord Jesus possessed the nature of God with all the divine attributes

19我要请你们注意一个事实：在神一面，我们用『属性』一辞；在人一面，我们用『美德』一辞。因为主耶稣由带著神圣素质的圣灵成孕，所以祂有带著神圣属性的神圣性情。因为祂由带著属人素质的童女所生，所以祂有人性的美德。因此，当祂在地上时，祂所过的生活是属人的，也是神圣的。祂是人，过著为人的生活，但是在那为人生活里，神圣的属性却彰显了出来。

19I would call attention to the fact that here we are using “attributes” in relation to God and “virtues” in relation to man. Because the Lord Jesus was conceived of the Holy Spirit with the divine essence, He possesses the divine nature with the divine attributes. Because He was born of a human virgin with the human essence, He possesses the human virtues. Therefore, while He was on earth, He lived a life that was both human and divine. He was a Man living a human life, but in that human life the divine attributes were expressed

20在约翰福音中，我们看见神在人里面彰显祂自己。按照约翰一章一节和十四节，太初有话，话就是神；而这话，就是神，成了肉体。神成了肉体，过著在人性里彰显神自己的生活。约翰福音强调神在人里面彰显祂自己，但路加福音强调人过著彰显神的生活。这两件事好像非常相似，却有所不同。约翰强调神的一面，路加强调人的一面。我们在约翰福音里看见神在人性里彰显祂自己；在路加福音里看见一个人在祂的为人生活里彰显神。这人在地上生活时，在祂的生活里彰显了神的属性。我们知道，我们的救主有神圣的素质与属人的素质。然而，祂虽然有属人的素质，却没有一点与人堕落性情有关的成分。按照约翰一章十四节，神成了肉体；但我们从罗马八章三节保罗的话中看见，主乃是在罪之肉体的样式里。这指明祂生来就有神所造的一切人性美德，但祂只有罪之肉体的样式。

20In the Gospel of John we see God expressing Himself in man. According to John 1:1 and 14, in the beginning was the Word, the Word was God, and this Word, which is God, became flesh. God became flesh to live a life expressing Himself in humanity. In the Gospel of John the emphasis is on God expressing Himself in man. But in Luke the emphasis is on a Man living a life to express God. It seems that these two matters are very similar; yet there is a difference. John emphasizes God’ss i de, and Luke emphasizes man’ss i de. In John we see God expressing Himself in humanity; in Luke we see a Man expressing God in His human living. As this Man lived on earth, in His living God’s attributes were expressed. We know that our Savior has both the divine essence and the human essence. However, in possessing the human essence He does not have anything related to man’s fallen nature. According to John 1:14, God became flesh. But from Paul’sword in Romans 8:3 we see that the Lord was in the likeness of the flesh of sin. This indicates that He was born with all the human virtues created by God, but with Him there was only the likeness of the flesh of sin

21我们这些堕落的人，无法体会神所造的人有多甜美、多悦人。想想看亚当和夏娃堕落以前有多甜美、多悦人。他们有神所造的一切人性美德。但因著堕落，这些美德被破坏了。

21As those who are fallen, we cannot realize how sweet and how pleasant was the man created by God. Imagine how sweet and pleasant Adam and Eve were before the fall. They had all the human virtues created by God. But due to the fall, these virtues were spoiled

22当主耶稣由带著属人素质的童女所生时，祂就有人性的美德。然而，主耶稣属人的素质并不包括人堕落的性情。祂属人的素质是神所造的。祂有堕落人类的外表，罪之肉体的样式；但祂属人的素质，就如神所造的，乃是纯净、甜美、悦人的。人救主之所是的组成，祂的构成，乃是神圣属性与人性美德的组合。太奇妙了！在这宇宙中竟然能有一位有这样的组合。在人救主里面，人与神、神与人调和，形成一种满了神圣属性和人性美德的组合。

22When the Lord Jesus was born of a human virgin with the human essence, He possessed the human virtues. However, the human essence of the Lord Jesus did not include man’s fallen nature. His human essence was that created by God. He had the appearance of fallen mankind, the likeness of the flesh of sin, but His human essence, as that created by God, was pure, sweet, and pleasant. The makeup of the Man - Savior’s being, His constitution, is a composition of the divine attributes and the human virtues. How marvelous that there could be One in this universe with such a composition! In the Man-Savior man and God, God and man, are mingled to form a composition full of the divine attributes and the human virtues.

23我们读路加福音的时候，需要对人救主有这看见。早年我对路加福音没有这样的看见，但至终主开启了我的眼睛，我开始看见，在路加的叙述里有一位，乃是神与人的组合。这种领会已经由别人的著作得著证实。我们在路加福音看见神人，一个神性与人性调和的人。我们在这人里看见神一切的属性以及人一切的美德。

23We need to have this view of the Man-Savior as we read the Gospel of Luke. In the early years I did not have such a view of the Gospel of Luke. But eventually the Lord opened my eyes and I began to see that in Luke’s narration we have One who is a composition of God and man. This understanding has been confirmed by the writings of others. In the Gospel of Luke we see the God-man, a Person who is the mingling of divinity with humanity. In this Person we see all the attributes of God and all the human virtues

神圣属性加强并丰富人性美德

The Divine Attributes Strengthening and Enriching the Human Virtues

24我们若仔细读路加福音，就会看见神圣属性加强并丰富人性美德。比方说，圣经清楚启示神就是爱，（约壹四8，）并且神爱人。（约三16。）圣经也说，我们这些神所造的人应当爱人。（罗十三9。）神爱人，我们也应当爱人。然而，我们可能爱人，而没有神的爱加强并丰富我们的爱。孔子说，我们应当爱人。但他没有指出，人的爱能由神圣的爱加强并丰富。我们在路加福音里看见一个人－人救主，祂非常慈爱。但在祂的爱里，有神圣的爱加强并丰富人的爱。主的生活乃是神性与人性奇妙组合之人的生活。主是这样一个人，由神圣的属性和人性的美德构成。我们已经指明，在路加福音里有许多福音的信息、福音的比喻和福音的事例。如果我们进入路加叙述的深处，就会看见这三类福音文字启示出主耶稣在地上的生活，完全是由神圣的属性加强并丰富。结果，祂活在最高标准的道德里。在下一篇信息里，我们要更详细的看路加福音所描述最高标准道德的意义。

24If we read the Gospel of Luke carefully, we shall see that the divine attributes strengthen and enrich the human virtues. For example, the Bible clearly reveals that God is love (1 John 4:8) and that God loves (John 3:16). The Bible also says that as those created by God, we should love others (Rom. 13:9). God loves, and we also should love. However, we may love without having God’s love to strengthen and enrich our love. Confucius said that we should love others. But he did not point out that human love can be strengthened and enriched by the divine love. In Luke we see a Man, the Man-Savior, who was very loving. Yet in His love there is the divine love strengthening and enriching the human love. The Lord’s living was the living of a Person who was a wonderful composition of divinity and humanity. As such a Person, the Lord was constituted of the divine attributes and the human virtues. We have indicated that in the Gospel of Luke there are a number of gospel messages, gospel parables and gospel cases. If we get into the depths of Luke’s narration, we shall see that these three categories of things reveal that the living of the Lord Jesus on earth was fully strengthened and enriched by the divine attributes. As a result, He lived in the highest standard of morality. In the following message we shall consider in more detail the meaning of the highest standard of morality portrayed in the Gospel of Luke