Jude 3 Project

Most of the hours you spend this week will go to work no sermon will ever mention: a shift, a deadline, a sink full of dishes, a parent who needs a ride to the clinic. The question here is how to start treating that work, paid or unpaid, as worship and service. The answer is a rhythm you can carry for seven days. Each morning, offer the day’s work to God. Once during the day, stop and ask whose convictions you are serving. Each evening, follow one thing you made past your own hands and see where it went.

The practice draws on a conversation between Lisa Fields and Sho Baraka, a hip hop artist, about his book He Saw That It Was Good. The title comes from Genesis 1, and the book’s chapter on work centers on one image: a hammer. You can do the week alone with a notebook, or with a small group that meets once before and once after. Every written note stays private unless you choose to share it. No one in a group should be asked to read their notes aloud.

Read the first job description slowly

Set aside twenty minutes for Genesis 1:26-31 and Genesis 2:15. Read them out loud once without stopping. Then read them again with a pencil and do three things.

Circle every verb that has God as its subject. Underline every verb that has human beings as its subject, or that God tells them to do.
Write down what the human verbs are aimed at. Is it a building for worship, or something else?
Mark the places where someone evaluates work. Who does the evaluating?

Compare what you marked with a few observations. In Genesis 1, only God creates; people receive a finished world and are told to fill it and rule over it. In Genesis 2:15 the assignment gets hands and dirt: “And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.” To dress a garden is to work it. To keep it is to guard it. That assignment comes before anything has gone wrong in the story, so work belongs to the original design, not to the penalty for sin.

The evaluation pattern is the one to sit with. All through the chapter, God looks at what he has made and judges it, ending with the widest verdict: “And God saw every thing that he had made, and, behold, it was very good” (Genesis 1:31). The text shows God’s own work under judgment. It does not say in so many words that human work is judged the same way. So ask yourself: if you bear the image of a God who looks at his work and calls it good, does your work stand under any verdict at all? Or is it simply whatever it turns out to be?

One caution. Genesis 1 does not list careers, and faithful Christians differ on how far to stretch these verses into a theology of every profession. You do not need to settle that debate to do the practice. You need only what the text plainly shows: people were made to work in God’s world, and the God who made them evaluates what is made.

The question that will shape your week

Baraka’s answer to that question is not that every task gets a grade. It is that no task is aimless. Lisa Fields read a line from his chapter on work: “we should have the conviction behind every swing of the hammer.” Baraka then explains what happens when that conviction is missing: “if you have no conviction behind the swinging of the hammer, then you’re swinging for somebody else’s convictions.” Work always serves some purpose. If you do not bring one, it will pick one up: a manager’s quota, a market’s appetite, your own fear, plain habit.

He illustrates it with a contractor who builds good houses and provides for his family, which Baraka calls good and necessary. Years later the neighborhood has changed and its longtime residents have been displaced. The contractor regrets it, but he never asked early on how his work might bless that community instead. Baraka’s warning is that people detached from the purpose of their work “can also create detriment without really knowing it.”

Lisa Fields names why this is so easy to miss: “People don’t think they’re doing ministry unless they’re at church.” If the only work you think of as offered to God happens in a sanctuary, everything else runs on someone else’s convictions by default.

So the question you will carry all week is short: Whose convictions am I serving in this? It does not ask whether your job is spiritual enough. Baraka is plain that “your work doesn’t have to be tied to some social good in order for it to be good or it to be changing the world.” The question is about attention, not about upgrading to a more impressive job.

Seven days of practice

The daily rhythm has three moves. In the morning, before the first real task, read Romans 12:1: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Baraka points to this chapter when he says “we have to see it as worship and operate as if it’s worship.” The body you offer in prayer is the same body that goes to work. At one point during the day, stop for thirty seconds before a task and ask the week’s question.

In the evening, trace one result. Pick something you finished today: a report, a meal, a repair, a lesson, a clean floor. Follow it one step past your hands. Who used it? What did it do in their day? Then write a single line: did it serve what God calls good, or did it serve someone else’s conviction without your noticing? Some nights you will not be able to see past your own hands. Write that down too.

On top of that rhythm, each day adds one focus.

Day one: name the real work. List every kind of work you expect to do this week, including the unpaid hours: cooking, caregiving, driving, tutoring, the job search itself. Beside each item, write one honest word for how you usually treat it: paycheck, burden, identity, invisible, joy. Then do one unpaid task as deliberately as you would if your boss were watching.
Day two: trace two steps. Push tonight’s trace one step further than you can easily see. Who never meets you but is affected by what you did?
Day three: look for need. Baraka says “we should be looking at need rather than just the flippantly laissez-faire, let things work itself out.” Notice one need your work touches that you usually ignore: a coworker drowning, a confused customer, a neighbor affected by what your company does. You do not have to fix it. Name it.
Day four: one decision in the open. Baraka describes weighing decisions “under the auspices of Christ,” and gives examples: “Should I partner with this person? You know, should I take this check?” Find one choice today, large or small, and bring it to God before you make it. Write what you chose and why.
Day five: read your traces. Look back over the evening lines. Where did the trace stop early, or land on someone else’s conviction? Is there a pattern by time of day, type of task or person? Write it in one sentence.
Day six: change one thing. Using what you found, change one small habit inside one task. Arrive five minutes early. Pray before that phone call. Check the work you usually rush. Keep it small enough that you actually do it.
Day seven: stop. Genesis 2:2-3 describes God resting from his work and blessing the seventh day. Christians differ on how a weekly rest applies today, but the pattern itself says something: the one who works also stops. Do as little paid work as your circumstances allow.

If your job gives you little control over your hours or tasks, the practice still works. You may not be able to refuse a check or choose your projects. You can still notice whose convictions are operating, and you can still offer the hours to God. Attention is not a privilege reserved for people with power.

Testing what the week taught you

A practice like this can go wrong in two opposite directions.

The first is turning it into a performance. If your evening lines start to feel like a grade sheet, read the first phrase of Romans 12:1 again. The offering comes “by the mercies of God,” as a response to what he has already given. Ephesians 2:8-10 makes the same order explicit: salvation is God’s gift, received by grace through faith and not earned by works, and the good works come afterward as what we were made for. A bad day at work does not lower your standing with him.

The second is blessing everything you already do. Baraka’s contractor did competent, honest work and still contributed to harm he never intended. Offering work to God includes letting him question it. If the week surfaced something in your work that troubles you, do not rush to explain it away.

There is also a limit. Scripture does not promise that faithful work will repair a neighborhood on schedule or make a hard job pleasant. Baraka frames the larger hope this way: Christ’s redemption reaches how we work and how we treat one another, not only our standing with God. The calling is to take part in that repair. The outcome stays in God’s hands.

Questions for the end of the week

Use these alone or with your group. In a group, let people answer from their notes only as much as they choose.

When you asked whose convictions you were serving, which answers surprised you? Were there convictions in the mix you had not noticed before?
Which evening trace went farther than you expected, and which stopped before you could see anyone? What would it take to see further?
Genesis 2:15 gives the first human both a task (to dress the garden) and a responsibility (to keep it). Where this week did you do the first without the second?
Baraka says your work does not need to serve some social good to be good. Does that relieve you, frustrate you, or something else? Why?
What need did you notice on day three, and what would responding to it look like over a month instead of a day?
Baraka says that in whatever we do, “you’re painting something or you’re telling the truth about how you believe or what you believe about God.” If someone watched only your work this week, what would they guess you believe about him?

If you are leading a group, treat every kind of work as equal in the room: a parent at home, a surgeon and a student between semesters are doing the same practice. Expect someone to feel guilty about their evening lines, and point them back to grace rather than to more effort. Expect someone else to talk about quitting, and steer them toward the smaller, harder question of conviction inside the work they already have. If a person’s work situation is genuinely harmful or unjust, take that seriously; this practice is not a reason to stay silent about mistreatment.

Before you put the notebook away