Ps 45:7

“"The Lord of Hosts is with us; the God of Jacob is our taker up" (ver. 7). Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but "the Lord of Hosts is with us; the God of Jacob is our taker up." He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace! If God be for us, who can be against us? "The Lord of Hosts is with us." What Lord of Hosts is with us? "If" (I say) "God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how hath He not with Him also freely given us all things." Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. "The Lord of Hosts is with us; the God of Jacob is our taker up." However great be thy infirmity, see who taketh thee up. One is sick, a physician is called to him. His own taken-up, the Physician calleth the sick man. Who hath taken him up? Even He. A great hope of salvation; a great Physician hath taken him up. What Physician? Every Physician save He is man: every Physician who cometh to a sick man, another day can be made sick, beside Him. "The God of Jacob is our taker up." Make thyself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Thinkest thou God hath so taken thee up, as when an infant thy mother took thee up? Not so, but to eternity. For thy voice is in that Psalm, "My father and my mother forsake me, but the Lord hath taken me up."”

“Nations have stirred Heb. המו, an expression of stirring. shall melt Shall melt - so explained Menachem, similar to (Exod. 15:15), “all the inhabitants of Canaan melted (נמוגו),” and to (Ezek. 21: 12), “every heart will melt (למוג).” But Dunash explained it as an expression of movement, as in (I Sam. 14:16), “the multitude was wandering (נמוג), and it was coming closer,” and so in every instance.”

“"The Lord of hosts." Here he explains what he said about the consolation, namely what he said: "God is in the midst of it." And he describes God who helps, both his presence and his assistance. He describes God in two ways: because he is "the Lord of hosts," since he rules not only lower creatures but also the heavenly powers. It was not sufficient for man that angels be sent, whom he sent for the giving of the old covenant; but it was necessary that he himself come, so that it might be known that the human soul is of such great excellence that it can be made blessed only in the God of hosts: Ps. 79: "Lord of hosts, look and see," etc. And he is with us, first through the likeness of the flesh: Phil. 2: "Made in the likeness of men." Also through familiar conversation: Bar. 3: "After this he was seen on earth," etc. Also through grace, dwelling in us: Eph. 3: "That Christ may dwell through faith," etc. And therefore he is called Emmanuel, that is, "God with us." "The God of Jacob is our protector." Here he shows the help he has from God, because God himself is "our protector, who has taken us into his care": Ps. 3: "But you, O Lord, are my protector." Or he shows how God is with us, namely, because he took on our nature: Heb. 2: "He never takes hold of angels, but of the seed of Abraham." Therefore he is called "the God of Jacob." He is called "God of hosts" on account of the Gentiles, lest they believe that we do not have a different God than they: Heb. 2: "He is not ashamed to call them brothers, saying: I will declare your name to my brothers; in the midst of the Church I will praise you" (Ps. 21).”