The fathers loved to illustrate the resurrection from nature.
It is also a theme to point out the destruction inherent in the growth of plants from seeds or even that the conception of a human being involves the destruction of human seed, semen. From destruction and consumption comes life and resurrection. The grave consumes and mutilates but Christians rise in Christ restored.
Tertullian delights in the paradoxes of nature that form such destruction comes life: :
Consider now those very analogies of the divine power (to which we have just alluded). Day dies into night, and is buried everywhere in darkness. The glory of the world is obscured in the shadow of death; its entire substance is tarnished with blackness; all things become sordid, silent, stupid; everywhere business ceases, and occupations rest. And so over the loss of the light there is mourning.
But yet it again revives, with its own beauty, its own dowry, is own sun, the same as ever, whole and entire, over all the world, slaying its own death, night-opening its own sepulchre, the darkness-coming forth the heir to itself, until the night also revives-it, too, accompanied with a retinue of its own. For the stellar rays are rekindled, which had been quenched in the morning glow; the distant groups of the constellations are again brought back to view, which the day's temporary interval had removed out of sight. Readorned also are the mirrors of the moon, which her monthly course had worn away. Winters and summers return, as do the spring-tide and autumn, with their resources, their routines, their fruits.
Forasmuch as earth receives its instruction from heaven to clothe the trees which had been stripped, to colour the flowers afresh, to spread the grass again, to reproduce the seed which had been consumed, and not to reproduce them until consumed. Wondrous method! from a defrauder to be a preserver, in order to restore, it takes away; in order to guard, it destroys; that it may make whole, it injures; and that it may enlarge, it first lessens.
(This process) indeed, renders back to us richer and fuller blessings than it deprived us of-by a destruction which is profit, by an injury which is advantage, and by a loss which is gain. In a word, I would say, all creation is instinct with renewal. Whatever you may chance upon, has already existed; whatever you have lost, returns again without fail. All things return to their former state, after having gone out of sight; all things begin after they have ended; they come to an end for the very purpose of coming into existence again. Nothing perishes but with a view to salvation. The whole, therefore, of this revolving order of things bears witness to the resurrection of the dead. In His works did God write it, before He wrote it in the Scriptures; He proclaimed it in His mighty deeds earlier than in His inspired words.
On the Resurrection of the Flesh, 12