And the Lord plagued the people Moses here briefly attributes to God what he had before related as to the slaughter of the three thousand, lest any should think that he had smitten them with immoderate severity Therefore Paul bids us consider in this history, as in a mirror, how greatly displeasing to God idolatry is; lest we should imitate those who were smitten by His hand. (1-Corinthians 10:7.) The indignation of Moses is consequently connected with the command of God. Meanwhile he commends the mercy of God in having spared Aaron, whilst he speaks of the calf as his work, as well as of the whole of the people; in a different way indeed, for Aaron formed the calf at their request; still the criminality was common to them.

The Lord plagued the people - Every time they transgressed afterwards Divine justice seems to have remembered this transgression against them. The Jews have a metaphorical saying, apparently founded on this text: "No affliction has ever happened to Israel in which there was not some particle of the dust of the golden calf."
1. The attentive reader has seen enough in this chapter to induce him to exclaim, How soon a clear sky may be overcast! How soon may the brightest prospects be obscured! Israel had just ratified its covenant with Jehovah, and had received the most encouraging and unequivocal pledges of his protection and love. But they sinned, and provoked the Lord to depart from them, and to destroy the work of his hands. A little more faith, patience, and perseverance, and they should have been safely brought into the promised land. For want of a little more dependence upon God, how often does an excellent beginning come to an unhappy conclusion! Many who were just on the borders of the promised land, and about to cross Jordan, have, through an act of unfaithfulness, been turned back to wander many a dreary year in the wilderness. Reader, be on thy guard. Trust in Christ, and watch unto prayer.
2. Many people have been greatly distressed on losing their baptismal register, and have been reduced in consequence to great political inconvenience. But still they had their lives, and should a living man complain? But a man may so sin as to provoke God to cut him off; or, like a fruitless tree, be cut down, because he encumbers the ground. Or he may have sinned a sin unto death, 1-John 5:16, 1-John 5:17, that is, a sin which God will punish with temporal death, while he extends mercy to the soul.
3. With respect to the blotting out of God's book, on which there has been so much controversy, Is it not evident that a soul could not be blotted out of a book in which it had never been written? And is it not farther evident from Exodus 32:32, Exodus 32:33, that, although a man be written in God's book, if he sins he may be blotted out? Let him that readeth understand; and let him that standeth take heed lest he fall. Reader, be not high-minded, but fear. See Clarke's note on Exodus 32:32, and See Clarke's note on Exodus 32:33.

And the Lord plagued the people,.... That is, continued so to do at certain times, with the pestilence, or other calamities; for this seems not to refer, as some think, to the slaughter of the 3000 men: the reason follows:
because they made the calf which Aaron made; that is, they provided him with materials to make it; they urged and solicited him to do it, and would not be easy without it, so that the making of it is ascribed to them; or they served it, as Onkelos; or bowed unto it, as Jonathan; with which agree the Syriac, Arabic, and Samaritan versions, which render it, they served, or worshipped, or sacrificed to the calf which Aaron made.

the Lord plagued the people, because they made the calf--No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies.

"Thus Jehovah smote the people because they had made the calf." With these words the historian closes the first act of Moses' negotiations with the Lord on account of this sin, from which it was apparent how God had repented of the evil with which He had threatened the nation (Exodus 32:14). Moses had obtained the preservation of the people and their entrance into the promised land, under the protection of God, through his intercession, and averted from the nation the abrogation of the covenant; but the covenant relation which had existed before was not restored in its integrity. Though grace may modify and soften wrath, it cannot mar the justice of the holy God. No doubt an atonement had been made to justice, through the punishment which the Levites had inflicted upon the nation, but only a passing and imperfect one. Only a small portion of the guilty nation had been punished, and that without the others showing themselves worthy of forgiving grace through sorrow and repentance. The punishment, therefore, was not remitted, but only postponed in the long-suffering of God, "until the day of retribution" or visitation. The day of visitation came at length, when the stiff-necked people had filled up the measure of their sin through repeated rebellion against Jehovah and His servant Moses, and were sentenced at Kadesh to die out in the wilderness (Numbers 14:26.). The sorrow manifested by the people (Exodus 33:4), when the answer of God was made known to them, was a proof that the measure was not yet full.

And the Lord plagued the people - Probably by the pestilence, or some other infectious disease. Thus Moses prevailed for a mitigation of the punishment, but could not wholly turn away the wrath of God.