The quotations used are designed to show that Korbanot are not the principal method of atonement, nor are they set up to overshadow the other halachot. However those karbanot that are required must be performed according to the halacha. as we see in Rambam Hilchos Melachim 11:1
In the future, the Messianic king will arise and renew the Davidic
dynasty, restoring it to its initial sovereignty. He will build the
Temple and gather the dispersed of Israel.
Then, in his days, the observance of all the statutes will return to
their previous state. We will offer sacrifices, observe the Sabbatical
and Jubilee years according to all their particulars as described by
the Torah.
Examples would be the Korbon Pesach, the Korbon Chagiga required on the three Pilgrimage Festivals, the Korbon Tamid, and the Musafim of the Shabbat and special days.
Thus, even if no-one would sin (to require a korbon chatos) or even bring any voluntary offering (such as a todah), there would still be korbanos required.
As Rashi says on Yirmiyahu 7:22
on the day I brought them forth: The beginning of the condition was only (Exodus 19: 5): “If you hearken to My voice and keep My
covenant, you shall be a peculiar treasure to Me.”
Which includes all the commandments (which include sacrifices as well as acting correctly).
Similarly, Machon Mamare explains
Some who support the claim that Rambam and Rav Kook believe animal
sacrifice will have no place in the Third Temple attempt to argue that
sacrifices were always a concession and that God actually disdains the
practice. Examples of oft-cited verses from Tanach that they use are:
“To what purpose is the multitude of your sacrifices to Me?” (Isaiah
1:11); “For I spoke not unto your fathers . . . concerning
burnt-offerings or sacrifice. But this thing I commanded them: ‘Obey
My voice and I will be your God’” (Jeremiah 7:21); “For I [God] desire
mercy, and not sacrifice, and the knowledge of God rather than
burnt-offerings” (Hosea 6:6) and many others. But as is evident when
reading the verses in context, the prophets are not railing against
sacrifices per se, but rather against sacrifices that are not
accompanied by compassion for others and knowledge of God. In fact,
these very same prophets, Ezekiel in particular, prophesized about the
renewal of the sacrificial order.16
It is clear that animal sacrifices have deep spiritual value. Each one
of the Avot brought animal sacrifices. In numerous places throughout
Nach, the prophets express their longing for the restoration of the
Temple service. Finally, the Talmud takes it as a given that
sacrifices will be reinstated.
So will there be sacrifices in the Third Temple? The overwhelming
majority opinion is that there will be. Rambam and Rav Kook seem to
share this view. It should be noted that while Rav Kook envisioned the
restoration of the sacrificial rite, in his view, that period would
also include a return of prophecy and the Divine spirit to the nation.
16 See Jacob Chinitz, “Were the Prophets Opposed to
Sacrifice?,” Jewish Bible Quarterly 36 (April-June
2008):2,.
The problem was that people regarded korbanot in a way similar to the pagan idea of a magical action that would automatically bring atonement even if the halachos of the Torah were ignored. This is what the quoted citations in the question were referring to.
The context, the Soncino says, makes it evident that a contrast is
drawn between offerings on the altar and the moral laws enjoined in
the Decalogue. True, continual burnt-offerings were obligatory upon
the community, not upon the individual, but the prophet's scorn for
the misplaced emphasis upon sacrifice is not to be taken as a
rejection of the sacrificial system as a whole.
