Why does it say "Achar ha'Davar ha'Zeh"?
Rashi: Yaravam saw this wonder. Radak - he saw many wonders - the Mizbe'ach tore, his hand dried, and returned to health through Ish ha'Elokim's Tefilah, he saw the Navi's death for rebelling against Hashem's word, and the lion did not eat him or kill the donkey.
Rashi citing Sanhedrin 102a: Hashem Tafso b'Vigdo (grabbed him by his garment) and said 'repent, and I, you and Ben Yishai will walk together in Gan Eden. 1
Why does it say both "va'Ya'as mi'Ketzos ha'Am Kohanei Bamos" and "he'Chafetz Yemalei Es Yado vi'Yhi Kohanei Bamos"?
Radak: Anyone who wanted to come to offer on a Bamah, he was a Kohen.
Malbim: The king made Kohanei Bamos, and also the nation itself, whoever wanted, made himself a Kohen via offering Korbanos - even though they heard the Navi's prophecy that their bones will be burned!
Rashi (citing Sanhedrin 102a) writes that Hashem Tafso b'Vigdo and suggested that he repent. What does this mean?
Nachalas Yakov (Nitzavim 30:6): Hashem aroused him to Teshuvah, via the Yetzer Tov or the Torah.
Malbim: Hashem 'seized' him (sent a Navi to get him to repent) b'Vigdo (amidst his betrayal, i.e. offering on the Mizbe'ach) to stop him. Healing his arm was a sign that his Teshuvah will be accepted, i.e. walking in Gan Eden with Ben Yishai.
Rashi (citing Sanhedrin 102a) writes that Hashem suggested that he repent, and 'I, you and Ben Yishai will be in Gan Eden.' The Gemara adds that Yarav'am asked who will be in front, and Hashem said Ben Yishai[so Yaravam did not repent]!
Nachalas Yakov (Nitzavim 30:6): Yaravam thought that he is in front of (greater than) David; he called him Ben Yishai to disgrace him (refer to Shmuel I, 20:30:3:1 and the note there). He later thought that when he repents, he will need to ascend for the festival to Yerushalayim, and the kingship will return to David - 'Ben Yishai b'Rosh.' If so, I do not want to repent!
Rosh David (Ha'azinu): According to the Rambam, if Yaravam, who was steeped in sin, would repent, he would be at a higher level than David, who was a Tzadik Gamur (he only thought to sin). The Radvaz and Maharsha hold that a Tzadik Gamur is greater; Hashem offered to raise Yaravam higher, to encourage him to repent. Yaravam asked; Hashem told him the latter way, so he declined.
Malbim: Yaravam declined due to imagined honor, lest Ben Yishai be at the head if they will ascend to Yerushalayim, and Yaravam will be at a lower level.
Aruch l'Ner (102a), Lev Eliyahu: Hashem suggested that Yaravam repent amidst love of Hashem. Then, Aveiros are transformed to Mitzvos, and Yaravam would have more merit than David, and be in front. Yaravam asked who would be in front. This shows that he wanted the reward, i.e. Teshuvah due to fear of punishment and love of reward. Then, Mezid sins become like Shogeg; they do not become merits. If so, David will be in front; Yaravam declined.
Sichos Musar (82; 5732:29): Yaravam understood that he will be in front. He pursued honor and authority so avidly that he wanted to hear it again, explicitly. 'Whoever chases after honor, honor flees from him!' (Eruvin 13b)
