(I liked this discussion of God’s Goodness — or “midat Hesed” in the Hebrew/ Talmudic phrase.
It comes from a Christian source, and I’ve omitted the explicitly Christian references. But even so, the majority of the citations are overwhelmingly from TaNaCh and the ideas are otherwise perfectly in keeping with what Torah/Judaism teaches about God’s Goodness and it’s recognition and expression in our lives.
Most of TaNaCH identifies the pre-eminent display of God’s Goodness as the liberation of the Israelites from Egyptian slavery. That moment is constantly referred back to as the essential reason why we should be grateful to God.
In fact, it is only the rabbis of the Talmud who, far later and not without good cause, shift the focus from the liberation to the receiving of Torah at Mt. Sinai.
I think that this piece expresses thoughts that are highly appropriate to Pesach and seder.)
The Goodness of God
Arthur W. Pink 
“The goodness of God endureth continually” (Ps. 52:1) The “goodness” of God respects the perfection of His nature…There is such an absolute perfection in God’s nature and being that nothing is wanting to it or defective in it, and nothing can be added to it to make it better.
He is originally good, good of Himself, which nothing else is; for all creatures are good only by participation and communication from God. He is essentially good; not only good, but goodness itself: the creature’s good is a superadded quality, in God it is His essence. He is infinitely good; the creature’s good is but a drop, but in God there is an infinite ocean or gathering together of good. He is eternally and immutably good, for He cannot be less good than He is; as there can be no addition made to Him, so no subtraction from Him. (Thos. Manton).
God is summum bonum, the chiefest good.
The original Saxon meaning of our English word “God” is “The Good.”  God is not only the Greatest of all beings, but the Best. All the goodness there is in any creature has been imparted from the Creator, but God’s goodness is underived, for it is the essence of His eternal nature. As God is infinite in power from all eternity, before there was any display thereof, or any act of omnipotency put forth; so He was eternally good before there was any communication of His bounty, or any creature to whom it might be imparted or exercised. Thus, the first manifestation of this Divine perfection was in giving being to all things. “Thou art good, and doest good” (Ps. 119:68). God has in Himself an infinite and inexhaustible treasure of all blessedness enough to fill all things.
All that emanates from God — His decrees, His creation, His laws, His providences —cannot be otherwise than good: as it is written. “And God saw everything that He had made, and, behold, it was very good” (Gen. 1:31). Thus, the “goodness” of God is seen, first, in Creation. The more closely the creature is studied, the more the beneficence of its Creator becomes apparent. Take the highest of God’s earthly creatures, man. Abundant reason has he to say with the Psalmist, “I will praise Thee, for I am fearfully and wonderfully made: marvelous are Thy works, and that my soul knoweth right well” (139:14). Everything about the structure of our bodies attests the goodness of their Maker. How suited the bands to perform their allotted work! How good of the Lord to appoint sleep to refresh the wearied body! How benevolent His provision to give unto the eyes lids and brows for their protection! And so we might continue indefinitely.
Nor is the goodness of the Creator confined to man, it is exercised toward all His creatures. “The eyes of all wait upon Thee; and Thou givest them their meat in due season. Thou openest Thine hand, and satisfiest the desire of every living thing” (Ps. 145:15,16). Whole volumes might be written, yea have been, to amplify this fact. Whether it be the birds of the air, the beasts of the forest, or the fish in the sea, abundant provision has been made to supply their every need. God “giveth food to all flesh, for His mercy endureth forever” (Ps. 136:25). Truly, “The earth is full of the goodness of the Lord” (Ps. 33:5).
The goodness of God is seen in the variety of natural pleasures which He has provided for His creatures. God might have been pleased to satisfy our hunger without the food being pleasing to our palates — how His benevolence appears in the varied flavors which He has given to meats, vegetables, and fruits! God has not only given us senses, but also that which gratifies them; and this too reveals His goodness. The earth might have been as fertile as it is without its surface being so delightfully variegated. Our physical lives could have been sustained without beautiful flowers to regale our eyes, and exhale sweet perfumes. We might have walked the fields without our ears being saluted by the music of the birds. Whence, then, this loveliness, this charm, so freely diffused over the face of nature? Verily, “The tender mercies of the Lord are over all His works” (Ps. 145:9).
The goodness of God is seen in that when man transgressed the law of His Creator a dispensation of unmixed wrath did not at once commence. Well might God have deprived His fallen creatures of every blessing, every comfort, every pleasure. Instead, He ushered in a regime of a mixed nature, of mercy and judgment. This is very wonderful if it be duly considered…Notwithstanding all the evils which attend our fallen state, the balance of good greatly preponderates. With comparatively rare exceptions, men and women experience a far greater number of days of health, than they do of sickness and pain. There is much more creature — happiness than creature — misery in the world. Even our sorrows admit of considerable alleviation, and God has given to the human mind a pliability which adapts itself to circumstances and makes the most of them.
Nor can the benevolence of God be justly called into question because there is suffering and sorrow in the world. If man sins against the goodness of God…who is [man] to blame but himself? Would God be “good” if He punished not those who ill-use His blessings, abuse His benevolence, and trample His mercies beneath their feet? It will be no reflection upon God’s goodness, but rather the brightest exemplification of it, when He shall rid the earth of those who have broken His laws, defied His authority, mocked His messengers…
“O that men would praise the Lord for His goodness, and for His wonderful works to the children of men” (Ps. 107:8). Gratitude is the return justly required from the objects of His beneficence; yet is it often withheld from our great Benefactor simply because His goodness is so constant and so abundant. It is lightly esteemed because it is exercised toward us in the common course of events. It is not felt because we daily experience it…
The goodness of God is the life of the believer’s trust. It is this excellency in God which most appeals to our hearts. Because His goodness endureth forever, we ought never to be discouraged: “The Lord is good, a stronghold in the day of trouble, and He knoweth them that trust in Him” (Nahum 1:7).
When others behave badly to us, it should only stir us up the more heartily to give thanks unto the Lord, because He is good; and when we ourselves are conscious that we are far from being good, we should only the more reverently bless Him that He is good. We must never tolerate an instant’s unbelief as to the goodness of the Lord; whatever else may be questioned, this is absolutely certain, that [God] is good; His dispensations may vary, but His nature is always the same. (C. H. Spurgeon).
(God’s Goodness is nowhere more apparent than when we are comforted by His Presence, even when we are sobbing because we didn’t get what we wanted from Him.)
 god (n.)
Old English god “supreme being, deity; the Christian God; image of a god; godlike person,” from Proto-Germanic *guthan (cognates: Old Saxon, Old Frisian, Dutch god, Old High German got, German Gott, Old Norse guð, Gothic guþ), from PIE *ghut- “that which is invoked” (cognates: Old Church Slavonic zovo “to call,” Sanskrit huta- “invoked,” an epithet of Indra), from root *gheu(e)- “to call, invoke.”
But some trace it to PIE *ghu-to- “poured,” from root *gheu- “to pour, pour a libation” (source of Greek khein “to pour,” also in the phrase khute gaia”poured earth,” referring to a burial mound; see found (v.2)). “Given the Greek facts, the Germanic form may have referred in the first instance to the spirit immanent in a burial mound” [Watkins]. See also Zeus. In either case, not related to good.
“Popular etymology has long derived God from good; but a comparison of the forms … shows this to be an error. Moreover, the notion of goodness is not conspicuous in the heathen conception of deity, and in good itself the ethical sense is comparatively late. [Century Dictionary, 1902]”
Originally a neuter noun in Germanic, the gender shifted to masculine after the coming of Christianity. Old English god probably was closer in sense to Latin numen. A better word to translate deus [Sanskrit: deva “shining one;” related to Greek “Zeus”] might have been Proto-Germanic *ansuz, but this was used only of the highest deities in the Germanic religion, and not of foreign gods, and it was never used of the Christian God..
“I want my lawyer, my tailor, my servants, even my wife to believe in God, because it means that I shall be cheated and robbed and cuckolded less often. … If God did not exist, it would be necessary to invent him.” [Voltaire]
(This negates the above author’s interpretation of the name “God.” However, one of God’s Names in Hebrew is “Ha-Tov” — “The Good One,” or even “The Good.”)