Barry Webb writes about two of the popularly known expressions found in the third chapter of the biblical book of Ecclesiastes – the ‘every season’ section and the ‘eternity in the hearts of men’ section that follows it.
In doing so he demonstrates that whenever you read something in Ecclesiastes and feel a sentimental response you’re probably reading it wrongly.
Ecclesiastes looks at life without a filter so that the reader can think about what it is that truly endures.
From Webb:

… the idea of God as the sovereign disposer of human fortunes. This issue is brought into sharp focus in chapter 3 in terms of the ‘times’ of human life (3:1-8)
Here the question of the profitability of human toil is taken up afresh in a much more explicitly theological context. The ‘time to die,’ which writes heḇel over everything, is a time determined by God. But so are all the other times of human life. This means that the worker is never in control, and can never, strictly speaking, achieve anything (3:39). It is God’s work, not his, that has enduring significance, and that is something he can neither contribute to nor understand (3:11, 14). The ‘ôlām (‘eternity’) in the human heart in 3:11 is best understood in terms of what immediately follows in the second half of that verse. It is a God-given awareness that there is something more than the particulars, an overarching scheme of things determined by God: ‘all that God has done from beginning to end’. The burden under which the human labourer toils is of knowing that this greater reality exists, without ever being able to see it clearly as God does. And this frustration is deliberately imposed by God so that human beings will always be able to recognize the difference between themselves and their Maker and defer to him: ‘God has done it so that men will revere him’ (3:14)

Barry G Webb, Five Festal Garments, Apollos, 2000, pg 94

Any new release from the Coen Brothers will be interesting.
Their stories are self-consciously stories, and as such illustrate aspects of the human condition.
“I’m the distractor with a little story.
People can’t get enough of them.
Because, well, they connect the stories to themselves I suppose.
And we all love hearing about ourselves
So long as the people in the stories are us … but not us.”

The Ballad Of Buster Scruggs was supposedly a six-part series that has become one movie of six vignettes.
Though with the Coen Brothers that may or may not be totally the way it was.
It’s going to premiere on Netflix, a pointer to releases outside of cinemas.

Here are two trailers.

Anything by Sidney Greidanus is helpful.
His contribution to Crossway Blog’s 10 Things You Should Know… series is true to that promise.
Point 1 starts in Genesis, Point 10 ends in Revelation, with the rest of redemptive history overviewed throughout.
Here’s point 7 as a sample:

7. Jesus, the light of the world, shines in the darkness.
In the fullness of time Jesus, the victorious Seed of the woman, was born. The New Testament uses some of the same words for chaos as does the Old Testament, but it focuses especially on the contrast between darkness (skotos) and light (phos) and various synonyms. Moreover, it centers the chaos – cosmos theme primarily in the battle between Satan, the Prince of Darkness, and Jesus, “the light of the world” (John 8:12; 9:5).
In the beginning, God created light to drive back the darkness of chaos (Gen 1:3–4). The New Testament pictures Jesus as the light that drives back the darkness of chaos at the microcosmic level, healing the sick and demon-possessed. Describing the beginning of Jesus’ ministry, Matthew quotes Isaiah 9:2, “The people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” The parallelism indicates that darkness and death are synonyms, each referring to chaos. Matthew continues, “From that time Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand’” (Matt 4:16–17). Matthew links the dawning of the light with the kingdom of heaven (cosmos) being at hand.
John writes, “In him [the Word] was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. . . The true light, which gives light to everyone, was coming into the world” (John 1:4-5, 9). Jesus himself said, “I am the light of the world. Whoever follows me will not walk in darkness [chaos], but will have the light of life [cosmos]” (John 8:12).
With Christ’s first coming the light began to penetrate the darkness but there still remains much darkness (chaos) in this world. In terms of the light, this is the time of the “already” and the “not yet.” It’s like the dawn of a cloudless day: still somewhat dark but with the certain promise of full sunlight. Only at his second coming will the light (cosmos) completely displace the darkness.

Read Greidanus’ complete list at Crossway.