*Minor differences ignored. Grouped by changes, with first version listed as example.
Compare the marginal reference. The words have a special significance as coming from the king who had built the temple, and had offered sacrifices that could not be numbered for multitude" 1-Kings 8:5.
To do justice and judgment - The words of Samuel to Saul. See note on 1-Samuel 15:23.
To do justice and judgment,.... The moral duties of religion, what is holy, just, and good, which the law requires; what is agreeably to both tables, piety towards God, and justice to men; that which is just and right between man and man; which, especially if done from right principles and with right views,
is more acceptable to the Lord than sacrifice; not than any sacrifice; than the sacrifice of a broken heart, or the sacrifice of praise and thanksgiving, or of acts of goodness and beneficence, or of a man's whole self to the Lord; but than ceremonial sacrifices; which, though of divine institution, and typical of Christ, and when offered up in the faith of him, were acceptable to God, while in force; yet not when done without faith and in hypocrisy, and especially when done to cover and countenance immoral actions; and, even when compared with moral duties, the latter were preferable to them; see 1-Samuel 15:22.
Many deceive themselves with a conceit that outward devotions will excuse unrighteousness.
(Compare Psalm 50:7-15; Isaiah 1:11, Isaiah 1:17).
3 To practice justice and right
Hath with Jahve the pre-eminence above sacrifice.
We have already (vol. i. p. 42) shown how greatly this depreciation of the works of the ceremonial cultus, as compared with the duties of moral obedience, is in the spirit of the Chokma; cf. also at Proverbs 15:8. Prophecy also gives its testimony, e.g., Hosea 6:7, according to which also here (cf. Proverbs 20:8 with Isaiah 9:8) the practising of צדקה וּמשׁפּט (sequence of words as at Genesis 18:19; Psalm 33:5, elsewhere צדק ומשׁפט, and yet more commonly משׁפט וצדקה) does not denote legal rigour, but the practising of the justum et aequum, or much rather the aequum et bonum, thus in its foundation conduct proceeding from the principle of love. The inf. עשׂה (like קנה, Proverbs 16:16) occurs three times (here and at Genesis 50:20; Psalm 101:3); once עשׂו is written (Genesis 31:18), as also in the infin. absol. the form עשׂה mro and עשׂו interchange (vid., Norzi at Jeremiah 22:4); once עשׂהוּ for עשׂותו (Exodus 18:18) occurs in the status conjunctus.
*More commentary available at chapter level.