Catholic Commentary
God's Promise of Decisive Action Against Pharaoh
1Yahweh said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land.”
Exodus 6:1 records God's promise to Moses that he will force Pharaoh to release the Israelites through divine power. God assures Moses he will witness this liberation directly, signaling a transition from the patriarchal covenant to active redemptive intervention under the divine name Yahweh.
When your obedience seems to make things worse, God's answer is not explanation but a sovereign promise: watch what I will do next.
Typological and Spiritual Senses
In the allegorical sense (following Origen's Homilies on Exodus and St. Gregory of Nyssa's Life of Moses), Pharaoh represents the enslaving power of sin and death, and Moses prefigures Christ, the true liberator. The "strong hand" of God is ultimately revealed in the Incarnation and Passion — the brachium Domini ("arm of the Lord") of Isaiah 53:1 made flesh. Just as Israel's liberation required a confrontation with the most powerful earthly ruler of the age, salvation required a direct confrontation with death itself.
In the moral sense, the verse addresses Moses' interior crisis of faith. His complaint in chapter 5 was understandable but spiritually myopic: he judged God's plan by its early results. God's answer here is a corrective to that impatience — a form of spiritual instruction that resonates deeply with Carmelite teaching on the "dark night," where apparent abandonment precedes the most profound encounter with God.
Catholic tradition brings several distinctive illuminations to this verse.
The Divine Name and Covenant Fidelity. The Catechism teaches that the name Yahweh revealed in Exodus expresses "God's very being and his fidelity to all his promises" (CCC 213). This verse, spoken in that name, is therefore not merely a prediction but a covenantal oath. God's sovereignty over Pharaoh is grounded in his identity as the faithful God (El Emet); the strong hand is the hand of fidelity in action.
Providence and Evil. One of the most searching questions this verse raises is theodicy: why did God permit Israel's suffering to worsen before acting (cf. Ex 5)? St. Thomas Aquinas (ST I, q. 22, a. 2) affirms that God's providence does not eliminate secondary causes or human evil, but directs even resistance and suffering toward a greater good. This verse is the hinge point where God reveals that apparent abandonment was in fact preparation for a more decisive manifestation.
The Arm of God as Christological Type. The Church Fathers — particularly Origen (Hom. Ex. 6.1), St. Ambrose (De mysteriis 3.12), and St. Augustine (City of God X.8) — consistently read the strong hand of the Exodus as a type of Christ's redemptive power. The Second Vatican Council's Dei Verbum (§15) affirms that the Old Testament books "give expression to a lively sense of God... which contains the sublime teaching about God, sound wisdom about human life, and a wonderful treasury of prayers, and in them the mystery of our salvation is present in a hidden way." This verse encapsulates that hidden presence precisely.
Pharaoh, Free Will, and Hardening. Catholic theology carefully distinguishes between God's permissive and efficacious will in relation to Pharaoh's hardening (treated more fully in Ex 7–11). The Catechism (CCC 311–312) affirms that God never causes moral evil, yet can draw good even from it. The Council of Trent (Session VI) guards against a deterministic reading of the hardening narratives by insisting that grace does not override human freedom.
This verse speaks with startling directness to any Catholic who has prayed fervently and found the situation growing worse. Moses had obeyed God, delivered the divine message faithfully, and watched as the Israelites' burdens doubled. God's response here is not an apology or an explanation — it is a sovereign, forward-looking promise: "Now you shall see."
The practical spiritual lesson is the discipline of expanding your time horizon in prayer. Contemporary Catholic life is saturated with the expectation of rapid results — in careers, relationships, even spiritual growth. When prayer seems to produce backlash rather than blessing, the temptation is Moses' temptation: to conclude that God has abandoned the field. This verse invites a reframing: the apparent worsening may be the pre-condition of the breakthrough.
Concretely, this might mean persevering in intercessory prayer for a family member who seems harder-hearted after your prayers. It might mean continuing in a work of justice that has attracted opposition. St. John Paul II's Salvifici Doloris (§27) teaches that suffering united to Christ becomes redemptively fruitful in ways invisible to the sufferer. The "strong hand" is still moving. The invitation is to keep watching.
Commentary
Exodus 6:1 — Literal and Narrative Analysis
The verse opens with the divine name Yahweh — critically significant in context, because the preceding chapters have established a theological escalation: the God who appeared to the patriarchs as El Shaddai now acts as Yahweh, the covenant God whose personal name encodes the promise of active, self-revealing presence ("I AM WHO I AM," Ex 3:14). This is not merely a change of nomenclature; it signals a qualitative new phase of redemptive history.
"Now you shall see" — The Hebrew attah ("now") carries the force of immediacy and rebuke: Moses has just accused God of abandoning his people (5:22–23), and God's response is to reframe the crisis as a stage set for revelation. The word "see" (tir'eh) deliberately echoes the language of theophanies; Moses will not merely learn about God's power but will witness it as a spectator of sacred history. This is the pedagogy of God: he does not answer lament with abstract theodicy, but with the invitation to watch.
"What I will do to Pharaoh" — The object of the divine action is Pharaoh, not yet Israel. The liberation of the Hebrews is the positive goal, but the verse focuses first on the judgment dimension. Catholic biblical tradition, following St. Augustine and later Thomas Aquinas (Summa Theologiae I-II, q. 102), understands Pharaoh as a figure of disordered power — a ruler who has made himself a god and whose will has become enslaved to pride. God's action against Pharaoh is therefore simultaneously judgment on idolatry and rescue of the oppressed.
"By a strong hand he shall let them go" — The first use of yad ḥazaqah here is ironic: the "strong hand" is Pharaoh's own forced release. His grudging permission is itself coerced by the stronger hand of God. The image of the divine hand (yad Yahweh) runs as a theological motif through Exodus (3:20; 9:3; 13:3, 9, 14, 16), reaching its culmination in the crossing of the Sea.
"And by a strong hand he shall drive them out of his land" — The second use of yad ḥazaqah intensifies the first: not only will Pharaoh release Israel, he will expel them, changing from captor to one who urgently pushes them toward the door (cf. Ex 12:33). The reversal is total and humiliating. The same hand that enslaved will, under God's compulsion, become the instrument of liberation — a pattern that anticipates how God consistently turns human opposition into the occasion of his greater glory.