When God made the world he made it in divine priority. He made all things with an agenda, and to use the oft-repeated line, “he saved the best for last.” He made man on day six, and at the end he breathed with the breath of perfection (Gen. 1:31): “And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.”
Could God have created man on day one or day three? No. This was a divine priority. Man was created last purposefully. He made him on day six and then affirmed (Gen. 1:26-28) that he was to be over all things. Man receives a place of honor in creation because he is made in the image of God.
Under the Old Covenant he crawled in his infancy. He was unable to do much, and so God gave him tutors, angels to keep watch over him. But as he grew in maturity, man learned to walk. He walked with a limp (Gen. 32) to remind him of his humble beginnings, but he became more theologically civilized and warrior-like, capable of confronting bigger challenges. But God never left man alone. He was never made to be alone. In the New Covenant, God takes man from crawlers to inheritors (Rom. 4:13). As a promise, the ascended Lord gives man his Spirit. He provides mature and able man a comforter and a divine guidance counselor, namely, the Third Person of the Holy Trinity.
All of this was already symbolized in the creation account, but needed to wait until the New Creation to be put into place. Man was always meant to have a place of prominence in God’s world. This prominence is a not a blank check, it is conditioned on the faithfulness of redeemed man to serve and fear Yahweh with grace and truth (Rom. 12:11).
But when this divine creational pattern is broken, the world is also broken. When the order of creation is switched, the world suffers ethical consequences. When trees and living things are placed at greater prominence than man, then we have a disordered creation. This is largely the fruit of the environmentalist movement.
When day six is not prioritized, the sacredness of life is also not treasured. Abortion is the result of a disordered creation narrative. When God said “Let us make man in our image,” he was prioritizing the life of man over the life of other created things. Yahweh stamped on mankind his image; and that image needs to be treasured above all else. The taking of human life is a phase of disorientation in the created order. It is a direct violation of the way things were meant to be.
The ethical consequences also apply to marriage. When day six is taken out of its place, the joining of man and woman—which is a joining officiated by God himself—is misplaced, and the doors of polygamy and sexual deviance are open (Rom. 1). And when mankind and current social norms disrespect the created order, God gives them over to their mis-prioritized minds. This is God’s way of saying that that which he made he made orderly and purposefully, and that order cannot be tampered with.
Ultimately, man can choose to honor God’s creational pattern, or build a week of their own. But if they do so, they will never come to the seventh day of rest.
Collin Hansen wrote 
In essence, Lent reveals the God who suffers in the Person of Jesus Christ. God’s image-bearers are formed from the dust of a fallen Adam to the glorification of the risen Final Adam. To disconnect Lent from the Church Calendar is to disparage history.
In a technical, but fascinating piece in the Catholic Biblical Quarterly, John C. Poirier observes that Jesus is the true Messiah Priestly Elijah figure. And further, that interpretations that have viewed Elijah as merely a prophet has led to “unnecessary complications in the text.” As central proof to this priestly role of Elijah is the “matter of Elijah’s defeating the 450 prophets of Baal with a superior sacrifice on Mount Carmel (I Kings 18:20-35), a showdown that involved Elijah’s performing undeniably priestly duties.” This, then, has some implications to the Lucan account in chapter four (16-30) where Jesus’ life is put at risk. If Jesus is the Elijianic figure, the priestly fulfillment of Elijah, the one who is the greater priest who pleases God, as Elijah pleased God with his sacrifice against the 450 Baalite prophets, then the “violent reaction to what Jesus says about Elijah and Elisha has nothing to do with any sort of insularity or anti-Gentile sentiments…but rather with Jesus implying that the Nazareth crowd is the antitype to Israel of Elijah’s and Elisha’s day.” In other words, the Nazarenes were like the “apostatized public of Elijah and Elisha’s day.” But the end of the story is also Elijianic. Jesus escapes the tyranny of the crowd, like Elijah “slipped through the grip of Ahab and Jezebel (cf. John 8:59).”