R. Yonah: This pertains to verse 2. When a person directs his heart to these actions - Tzedakah and Mishpat - Hashem desires him, and helps him to prepare his heart. The Midah of Tzedakah is loving good, and the Midah of Mishpat is loving Emes. These make one pleasing to Hashem - "ba'Mah Akadem Hashem Ikaf lEi'lokei Marom;

Malbim: People thought that bringing Korbanos is itself a desired Avodah. They strove and brought many Korbanos. The Nevi'im rebuked them greatly, and showed to them that they are only a means. Korbanos show submissiveness - he is willing to offer himself and hand over his Nefesh for Kedushas Hashem, and to hear His words and Mitzvos. Hashem commanded about Mishpat and Tzedakah, which include Mitzvos Bein Adam l'Chavero and Bein Adam la'Makom. This is the purpose! Therefore, Tzedakah and Mishpat are better than a Korban; a Korban is merely a means towards them. This also explains "Kol Derech Ish Yashar b'Einav" (2). One who brings many Korbanos thinks that he fulfilled Hashem's Mitzvah. Really, this is not the straight path, which is the shortest path. This is a long path, to reach the city, i.e. Mishpat and Tzedakah. The shortest path is to do Mishpat and Tzedakah themselves, without the roundabout path of Korbanos. The act itself is not desired, only the heart and intent - "v'Sochen Libos Hashem" (2).