God
The term "God" here is translated from the Hebrew "אֱלֹהִים" (Elohim), a plural form that denotes majesty and power. It is a name that reflects God's sovereignty and authority over all creation. In the context of the psalm, it emphasizes that the goodness being discussed is not from a distant or impersonal force, but from the Almighty Creator who is intimately involved with His people. This name reassures believers of God's omnipotence and His ability to fulfill His promises.

is good
The phrase "is good" comes from the Hebrew "טוֹב" (tov), which means pleasant, agreeable, or beneficial. This goodness is not merely a passive quality but an active expression of God's nature. It encompasses His kindness, mercy, and grace towards His people. Historically, the goodness of God has been a central theme in the Hebrew Scriptures, reflecting His covenantal faithfulness and His desire for the well-being of His creation. This goodness is a source of comfort and hope for believers, affirming that God's intentions towards them are always for their ultimate good.

to Israel
"To Israel" refers to the chosen people of God, the descendants of Abraham, Isaac, and Jacob. In the Hebrew, "יִשְׂרָאֵל" (Yisrael) signifies not just a nation, but a people in a covenant relationship with God. This phrase highlights the special relationship between God and Israel, a relationship marked by promises, blessings, and divine guidance. For contemporary believers, it serves as a reminder of the spiritual heritage and the continuity of God's promises from the Old Testament to the New Testament, where the Church is seen as the spiritual Israel.

to those who are pure in heart
The phrase "to those who are pure in heart" is derived from the Hebrew "לְבָב טָהוֹר" (levav tahor), which speaks to inner purity and sincerity. In biblical terms, the heart is the center of one's being, encompassing thoughts, emotions, and will. Purity of heart implies a life aligned with God's will, characterized by integrity and devotion. This concept is echoed in the teachings of Jesus, particularly in the Beatitudes (Matthew 5:8), where the pure in heart are promised the vision of God. It challenges believers to pursue holiness and authenticity in their relationship with God, assuring them of His favor and presence.

Dryden's lines express the feeling of this opening--

"Yet sure the gods are good! I would fain think so,

If they would give me leave!

But virtue in distress, and vice in triumph,

Make atheists of mankind."

The question arises whether the second clause of the verse limits, or only repeats, the first. No doubt in theory God was understood to be good to Israel generally, but the very subject of the psalm seems to require a limitation here. The poet sees that a moral correspondence with their profession is necessary, even in the chosen people--the truth which St. Paul stated with such insistance, "For they are not all Israel which are of Israel."