Psalms 135:3

Translation
King James Version
Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
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KJV (with Strong's)
Praise H1984 the LORD H3050; for the LORD H3068 is good H2896: sing praises H2167 unto his name H8034; for it is pleasant H5273.
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Complete Jewish Bible
praise Yah, for ADONAI is good; sing to his name, because it is pleasant.
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Berean Standard Bible
Hallelujah, for the LORD is good; sing praises to His name, for it is lovely.
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American Standard Version
Praise ye Jehovah; for Jehovah is good: Sing praises unto his name; for it is pleasant.
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World English Bible Messianic
Praise the LORD, for the LORD is good. Sing praises to his name, for that is pleasant.
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Geneva Bible (1599)
Praise ye the Lord: for the Lord is good: sing praises vnto his Name: for it is a comely thing.
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Young's Literal Translation
Praise ye Jah! for Jehovah is good, Sing praise to His name, for it is pleasant.
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See also
Psalms 147:1Psalms 119:68Psalms 106:1Psalms 33:1Psalms 118:1Psalms 63:5Matthew 19:17
In the KJVVerse 16,179 of 31,102

Study This Verse

SUMMARY

Psalms 135:3 serves as a profound and concise exhortation to worship, grounding the imperative to praise in two foundational truths: the intrinsic, unchanging goodness of the LORD and the inherent delight and spiritual satisfaction found in the very act of worship itself. This verse encapsulates both the theological rationale and the experiential joy that should characterize the believer's response to God, setting the stage for a deeper contemplation of His mighty deeds and supreme character as elaborated throughout the psalm.

CONTEXT

  • Literary Context: Psalms 135 stands as a communal hymn of praise, likely intended for liturgical use within the Temple, possibly during major festivals. It is part of a collection of psalms that emphasize God's sovereignty over creation, His historical acts of salvation, and His superiority over all false gods. Following an opening call to praise directed at the servants of the LORD in Psalms 135:1-2, verse 3 provides the immediate theological justification for this worship. It acts as a pivotal statement, transitioning from the general summons to the specific, compelling reasons for praise. This verse functions as a concise theological summary, preparing the worshiper's heart to reflect on the subsequent narrative of God's power and faithfulness, which includes His deliverance of Israel from Egypt and His conquest of Canaan, detailed in passages like Psalms 135:8-12. The structure of the psalm moves from an initial call to praise, to the reasons for praise, to a recounting of God's mighty acts, and finally to a contrast between the living God and lifeless idols.
  • Historical & Cultural Context: This psalm was composed within the vibrant context of Israelite corporate worship, where the community gathered regularly to remember and celebrate God's covenant faithfulness and His mighty acts in their history. Public praise was not merely an optional activity but a central, indispensable component of their religious life, often accompanied by musical instruments, communal singing, and even dancing. The emphasis on "the LORD" (Yahweh, the covenant name of God) and "his name" is highly significant, reflecting the Israelite understanding of God's revealed character, His personal presence among His people, and His unique identity among all deities. The act of "singing praises" (Hebrew: zâmar) would have been a vibrant, active, and demonstrative expression of devotion, far removed from passive contemplation. Such communal worship reinforced their identity as God's chosen people, distinct from the surrounding idolatrous nations, whose futile worship of "gods of silver and gold" is starkly contrasted later in Psalms 135:15-18.
  • Key Themes: Psalms 135:3 introduces and reinforces several key themes prevalent throughout the Psalter and the broader biblical narrative. Firstly, it underscores the sovereignty and uniqueness of Yahweh, presenting Him as the only true object of worship, a theme powerfully developed in the subsequent verses that contrast Him with the impotence of idols. Secondly, the intrinsic goodness of God is presented not merely as a characteristic but as a foundational, unchanging attribute that compels and justifies praise. His goodness (ṭôwb) is not contingent on human experience or circumstance but is an eternal aspect of His being, echoing sentiments found in Psalms 100:5 which declares, "For the LORD is good; his mercy is everlasting; and his truth endureth to all generations." Thirdly, the theme of joyful and delightful worship is highlighted. The verse challenges any notion of praise as a burdensome or grudging duty, portraying it instead as a "pleasant" (nâʻîym) and inherently fitting experience that brings spiritual satisfaction and enrichment, aligning with the joyful expressions of worship seen throughout the Psalms, such as in Psalms 147:1, which states, "Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Praise (Hebrew, hâlal', H1984): This primitive root signifies "to be clear (orig. of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate; also to stultify; (make) boast (self), celebrate, commend, (deal, make), fool(-ish, -ly), glory, give (light), be (make, feign self) mad (against), give in marriage, (sing, be worthy of) praise, rage, renowned, shine." In the context of Psalms 135:3, hâlal refers to a vibrant, often public and boisterous, declaration of God's excellence, worth, and glory. It is not a quiet or reserved appreciation but a demonstrative, joyful act of adoration that makes God's greatness known.
  • good (Hebrew, ṭôwb', H2896): Derived from a root meaning "to be good," this adjective encompasses a wide semantic range: "good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well); beautiful, best, better, bountiful, cheerful, at ease, [idiom] fair (word), (be in) favour, fine, glad, good (deed, -lier, -liest, -ly, -ness, -s), graciously, joyful, kindly, kindness, liketh (best), loving, merry, [idiom] most, pleasant, [phrase] pleaseth, pleasure, precious, prosperity, ready, sweet, wealth, welfare, (be) well(-favoured)." Here, ṭôwb signifies God's inherent moral excellence, His benevolence, His generosity, and His being the ultimate source of all that is desirable, beneficial, and beautiful. His goodness is His very nature, an unchanging attribute that undergirds all His actions.
  • pleasant (Hebrew, nâʻîym', H5273): From a root meaning "to be agreeable," this word means "delightful (objective or subjective, literal or figurative); pleasant(-ure), sweet." It describes the experience of praise itself, indicating that it is not a burdensome or arduous duty but an inherently delightful, agreeable, and fitting activity. It brings spiritual satisfaction, joy, and a sense of rightness to the worshiper, suggesting that true worship is both beautiful in its expression and deeply rewarding to the soul.

Verse Breakdown

  • "Praise the LORD;": This opening phrase is a direct imperative, a command issued to the worshiper or the community to engage in the act of hâlal – a vibrant, public, and often boisterous declaration of God's glory and worth. The object of this praise is "the LORD" (Hebrew: Yâhh, a shortened form of Yᵉhôvâh), the covenant God of Israel, whose name signifies His self-existence, eternal nature, and unwavering faithfulness. This sets the immediate tone for the entire psalm as an act of dedicated worship.
  • "for the LORD [is] good:": This clause provides the primary theological justification for the preceding command to praise. The conjunction "for" (Hebrew: kî) introduces the reason. God's goodness (ṭôwb) is presented as His inherent, unchanging nature, not merely a description of His actions. It encompasses His benevolence, His moral perfection, His generosity, and His being the source of all that is beneficial and beautiful. It is because of who He is—His very essence—that He is supremely worthy of all honor, adoration, and praise.
  • "sing praises unto his name;": This is a parallel imperative, reiterating the call to worship but specifying the manner: "sing praises" (Hebrew: zâmar), which specifically refers to making music, often with voice and instrument, celebrating God in song. The object of this singing is "his name" (Hebrew: shêm), which in Hebrew thought represents the totality of God's revealed character, reputation, authority, and presence. To sing praises to His name is to celebrate all that He has shown Himself to be through His attributes and actions.
  • "for [it is] pleasant.": This second "for" clause provides a further reason for the command to praise, focusing on the nature of the act of praise itself. The word "pleasant" (Hebrew: nâʻîym) describes the experience of worship as delightful, agreeable, and fitting. It conveys that praise is not a burdensome obligation but an inherently joyous and spiritually satisfying activity. It suggests that true worship is a source of profound spiritual fulfillment, an inherently beautiful and appropriate response to God's goodness that brings joy to the worshiper.

Literary Devices

Psalms 135:3 employs several powerful Literary Devices that enhance its impact and convey its message with clarity and emphasis. Most prominently, Parallelism is evident, specifically Synonymous Parallelism, where the second half of the verse ("sing praises unto his name; for it is pleasant") echoes and reinforces the meaning of the first half ("Praise the LORD; for the LORD is good"). "Praise the LORD" is synonymous with "sing praises unto his name," and the declaration "the LORD is good" is paralleled by "it is pleasant," suggesting that God's inherent goodness is the ultimate source of the delight and pleasantness found in worship. The use of the Imperative Mood ("Praise," "sing praises") creates a direct, urgent, and authoritative call to action, emphasizing that worship is not optional but a commanded and expected response. The deliberate Repetition of "the LORD" (using both Yâhh and Yᵉhôvâh) underscores the singular, unique focus of the worship and reinforces the divine identity and covenant faithfulness of the One being praised. Furthermore, the verse employs a clear Cause and Effect structure, twice stating a command followed by a "for" clause that provides the reason or justification, thereby building a logical and compelling argument for praise rooted in both God's immutable character and the inherently rewarding nature of worship itself.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 135:3 encapsulates a profound theological truth: genuine worship flows from a deep, unwavering understanding of God's inherent character and finds its fulfillment in a delightful, spiritually enriching experience. The goodness of the LORD is not merely an abstract concept or a fleeting sentiment; it is the very foundation of His covenant relationship with humanity, ensuring His faithfulness, compassion, and unwavering provision across all generations. This intrinsic goodness compels a response of praise, which is presented not as a heavy duty or a burdensome obligation, but as a joyful, fitting, and deeply satisfying expression of adoration. The "pleasantness" of praise reflects the spiritual harmony and profound satisfaction found when creatures rightly acknowledge and glorify their Creator, aligning their hearts, minds, and voices with divine truth and beauty. This verse invites believers into a dynamic relationship where worship is both a commanded duty and a cherished delight, rooted in the unchanging, benevolent nature of God Himself.

REFLECTION AND APPLICATION

Psalms 135:3 offers timeless guidance for our contemporary walk of faith, calling us to re-evaluate the very core of our motivation for worship. It challenges us to shift our focus from what God does for us to who He inherently is—supremely, eternally, and immutably good. This profound truth should serve as the unshakeable anchor for our praise, enabling us to offer genuine adoration even when circumstances are challenging, reminding us that His character remains constant regardless of our fluctuating experiences. Furthermore, the verse profoundly challenges us to embrace worship not as a mere religious obligation or a perfunctory ritual, but as a vibrant source of genuine joy, spiritual refreshment, and profound fulfillment. When we truly grasp the depths of God's goodness, our hearts are naturally drawn to express adoration, finding delight and satisfaction in glorifying His holy name. This encourages a holistic and heartfelt approach to worship, engaging our minds in understanding, our emotions in gratitude, and our voices in joyful expression, transforming our praise into a pleasant, life-giving, and deeply meaningful experience that resonates with the very nature of God.

Questions for Reflection

  • How does understanding God's inherent goodness, independent of your personal circumstances, deepen and anchor your motivation for praise?
  • In what practical ways can you cultivate a more profound sense of joy and spiritual pleasantness in your personal devotion and corporate worship?
  • Beyond formal worship settings, what does it truly mean to "sing praises unto his name" in the everyday rhythms of your life?
  • How does the unchanging "goodness" of God inform and strengthen your trust in Him during times of difficulty, doubt, or unanswered prayer?

FAQ

Why is praise commanded if it is also "pleasant"?

Answer: The command to praise in Psalms 135:3 highlights that worship is not merely an optional activity but a fundamental and appropriate response to God's nature. It is a duty because God, in His infinite goodness, sovereignty, and holiness, is supremely worthy of all honor, adoration, and glory. However, the verse simultaneously reveals that this commanded act is also inherently "pleasant" or delightful (nâʻîym). This apparent paradox dissolves when we understand that God's commands are always for our ultimate good and spiritual flourishing. He calls us to what is inherently beneficial, joyful, and deeply fulfilling for us. The pleasantness of praise is not a guarantee of superficial happiness, but rather the deep spiritual satisfaction, harmony, and joy that come from aligning our hearts, minds, and wills with the divine order, acknowledging the One who is the ultimate source of all good. It signifies that true worship is not a burden to be endured, but a joyful privilege that brings profound spiritual fulfillment and aligns us with eternal truth and beauty.

What does "the LORD is good" mean in this context?

Answer: When Psalms 135:3 declares "the LORD is good," it uses the Hebrew word ṭôwb, which signifies far more than mere moral uprightness or occasional kindness. It encompasses God's inherent benevolence, His moral perfection, His boundless generosity, and His being the ultimate, unchanging source of all that is beautiful, beneficial, and desirable in the universe. It speaks to His character as utterly righteous, consistently kind, and unfailingly faithful. This goodness is an intrinsic, eternal attribute of His being, not dependent on His actions or our experiences. It is the foundational truth that underpins His covenant relationship with Israel, His mighty saving acts throughout history, and His providential care for all creation. Because He is good by nature, all His actions are good, and He is always, without exception, worthy of praise, as powerfully affirmed in passages like Psalms 118:1, "O give thanks unto the LORD; for he is good: because his mercy endureth for ever."

CHRIST-CENTERED FULFILLMENT

Psalms 135:3 finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. The "goodness" of the LORD, which compels and justifies all praise, is most perfectly and tangibly revealed in Jesus, who is the radiance of God's glory and the exact imprint of His nature. In Christ, God's inherent benevolence, moral perfection, and boundless generosity are not abstract concepts but are made manifest through His sinless life, His compassionate teachings, His miraculous healings, and ultimately, His atoning sacrifice on the cross. He is the good shepherd who lays down His life for the sheep, demonstrating God's goodness in its most profound, self-giving, and salvific expression. Furthermore, the "pleasantness" of praise is transformed and deepened through Christ. Our worship is no longer merely a response to a distant deity but an intimate, Spirit-empowered adoration of God through the Son, who has made us accepted in the Beloved and granted us bold access to the Father. The New Testament invites believers to offer up a sacrifice of praise continually to God through Him, knowing that through Christ, our worship is made pure and acceptable. This praise is indeed pleasant because it is offered in the profound joy of salvation, the freedom from sin's bondage, and the indwelling presence of the Holy Spirit, enabling us to rejoice in the Lord always, for He is truly good, and in Him, all things are made new.

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Commentary on Psalms 135 verses 1–4

Here is, 1. The duty we are called to - to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this - the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, Psa 135:2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people (Psa 135:4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer 13:11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Exo 19:5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 135
What reason shall I give why you should praise Him? "Because the Lord is good" [Psalm 135:3]. Briefly in one word is here explained the praise of the Lord our God. "The Lord is good;" good, not in the same manner as the things which He here made are good. For God made all things very good; [Genesis 1:31] not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort is He who made them?...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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