Commentary on Tafsir al-Jalalayn: (( That is because their messengers used to come to them with clear proofs )) with manifest miracles (( so they disbelieved, so Allah seized them. Indeed, He is

The Shaykh : I seek refuge in Allah from the accursed Shaytan. Allah, Blessed and Exalted is He, said: The reference is to Allah the Exalted seizing them for their sins. These sins are such that The author said: "with manifest miracles" This is the plural of messenger, and there is a messenger for every nation, as Allah the Exalted said: And the messengers came to them with clear proofs. The author said: "with miracles" The correct term is "with signs," because Allah the Exalted refers to them this way: By signs is meant that which humans believe in, and they are of two types: sensory and conceptual. The conceptual ones are all clear, manifest signs. The Prophet (peace and blessings be upon him) said: The wisdom behind these signs is that humans cannot accept the call of a person who lived among them and whom they know, who comes and says he is a prophet or a messenger. So what is the evidence? There must be signs indicating his truthfulness.
As I told you, signs are of two types: conceptual signs, which are what is contained in the revelation brought by these messengers, and sensory signs, which are what appears as supernatural occurrences. Therefore, it was said in the definition of a sign: "It is a matter that transcends the custom, which Allah, Glorified and Exalted is He, manifests through the hand of the messenger to support him" This is the sign. The scholars said that these signs—meaning the sensory signs—are appropriate to the time in which the messenger was sent. They cited as evidence that Musa (peace be upon him) was given magical signs—meaning resembling magic—but stronger than it, overpowering it. He would place his staff, which was made of wood, on the ground, and it would turn into a snake moving about. He would put his hand in his pocket, and it would come out white, shining without defect, meaning without leprosy. This was because in his time, magic had reached a high level. So he came with signs that overpowered that magic. This became apparent when he met the magicians on the day he had appointed for them. They threw their ropes and staffs, so it seemed to him, because of their magic, that they were moving. Musa felt fear in his heart, so Allah the Exalted said: And He commanded him to place his staff, so he placed it, and behold, it was a snake devouring what they threw.
Then 'Isa ibn Maryam (peace be upon him) was sent in a time when medicine had reached a great and high level. So he came with a matter that doctors could not do: he cured the blind and the leper by the permission of Allah, and he brought the dead to life by the permission of Allah. Indeed, he brought the dead out of their graves by the permission of Allah. He would stand over the person in the grave, address him, and say: "Come out," and he would come out. This is greater than the medicine they had.
As for Muhammad (peace be upon him), he was sent in a time when eloquence had reached its peak, and people were boasting about who was the most eloquent. Poets and orators would come to the markets of the pre-Islamic age of ignorance, such as 'Ukaz and others, competing in their poetry and sermons. So this Qur'an came as a judge over all of it and baffled them. They were unable to bring forth a single verse from it, even though they were the masters of eloquence.
The important point is that every prophet must have a sign in which humans believe, because Allah, Glorified and Exalted is He, is Wise and Merciful. Wise in that He does not send a person who says to people, "I am a messenger," without proof. And Merciful in that He supported these messengers with signs from one aspect, and He showed mercy to creation by making signs accompany the messengers so that the argument of the messengers would be acceptable to them.
The fath is a conjunction, and it indicates the haste of these people in disbelief and that they did not reflect or look. The point is that the fath indicates sequence and immediate succession. Meaning, with the messengers and the clear proofs they brought. Meaning, He destroyed them. Allah, Glorified and Exalted is He, destroyed them generally, except for those who believed. Then He clarified that this seizing is severe by His saying: Strong from eternity to eternity, so weakness did not precede His strength, nor will weakness follow it. As for humans, they are weak from beginning to end, and the limit of their strength is also nothing. Even if a person reaches his prime and the peak of his strength, it is nothing. As for the Lord, Mighty and Majestic, He is strong from eternity to eternity. This is from the category of attributing a quality to its possessor. The meaning is: His punishment is severe. Severe means firm and strong, whose effects are realized on the one who is punished.