In the Siddur with the pairush דובר שלום he explains that there were three elements that made the geulah challenging. One was that the Egyptians were strong and they had weapons. Two they had the mazal on their side which fostered their power of control and servitude of the Jewish Nation. This is the reason why Chazal say that a slave never escaped Mitzrayim because of the mazal. Thirdly even if Pharaoh would give them permission to leave they would be indebted to him forever and Pharaoh could also have a change of heart in the middle. Therefore Hashem Himself took them out. This is what the passuk means when it says זכור את היום הזה םירצממ םתאצי רשא even though they had armies that could have easily stopped you םידבע תיבמ , Hashem took you out from under the influence of the mazal and thirdly כי בחוזק יד הוציא 'ה אתכם מזה not with the permission of Pharaoh but Hashem Himself. These are the phrases in Birkas Shma of גאל ישראל :
ממצרים גאלתנו from the Egyptians even though they were strong You Hashem redeemed us. ומבית עבדים פדיתנו from under the rule of the mazal that gives power to enslave us you had us redeemed.
The Navi describes the Maakos in Mitzrayim as נגוף ורפא that the same maakah that smote the Egyptians brought a refuah to Yisrael. For instance in the first Maakah of דם Yisrael became enriched for they charged the goyim for water. כל בכוריהם הרגת ובכרך גאלת The same moment that You killed the first born You also saved the Jewish first born. This same scenario happened at Kerias Yam Suf as well תרבעה םידידיו תעבט םידז. The reason why Hashem did it in this manner was so one could not think that miracles were some freak of nature and not that it was Hashem's doing. The same change of nature cannot effect one person in a grand negative scale and another person in a grand positive scale. Undoubtedly, only a higher power from nature can cause extreme polarized effects with the same element ak"d.
With this explanation we can explain why the Seder has matzah maror and korban Pesach to eat. By killing the korban Pesach which the טלה lamb was Mitzrayim's top avodah zara whose influence was at its intensity of the night of the 15th on Nissan, it was demonstrated that Yisrael is above the mazal and all of the celestial bodies. The eating of Matzah demonstrated that the strength of Mitzrayim couldn't have kept us as slaves since they chased us out and there wasn't time for the dough to rise because of their fearing us.
The Maror that we dip in charoses is not only a story of slavery and bitter servitude but also a statement about the geulah as well. If it was only about the bitter galus it should have been first in Rabban Gamliel's list of Pesach Matzah and Maror and not last in the geulah section of matzah? So the intention of Raban Gamliel is to realize that at the tume of the geulah from the bitterness we dip the Maror in the charoses. Hashem with a חוזק יד took us out from Mitzrayim because otherwise if it was left up to Pharaoh then he would have left his poison within us for we would always be indebted to the kelipah of evil. This is the meaning in the Haggadah ואילו לא הקב"ה הוציא אבותינו מ םידבעושמ ונינב ינבו ונא ירה םירצ היינו לפרעה במצרים. It doesn't mean we would be actually slaves to Pharaoh in ד"פשת for it does not say םידבע לפרעה . Rather it means we would be םידבעושמ indebted to Pharaoh. The Maror which represents the freedom from the bitterness includes the dipping the maror in the charoses whose purpose is to rid of a poison that lies in the Maror according to one pshat. It is symbolic to our freedom and we did not have to direct our gratitude to Pharaoh but to Hashem who took us out.
