Ephrem the Syrian : Through Abraham, who gave him the tenth part, the house of Levi, which had to be generated by him, took the tenth part in him. The Levites, even though they took the tenth part, did not take it from strangers but received the tenth part from themselves; in fact, they took the tenth part from their brothers, the sons of Abraham. Therefore, Abraham, to whom the promise of priesthood was made, gave the tenth part to Melchizedek, who was not inscribed in the Levitic generation. And to Abraham it had been promised that all nations would have been blessed in him. So why did he need the blessing of an uncircumcised man? Does not this show and prove that, if Abraham had not been inferior to Melchizedek, he would not have demanded to be blessed by him? And so the mortal sons receive the tenth part, and in the same manner Melchizedek, who was mortal, lived at that time to be a witness for Abraham, for the indisputably true Melchizedek's blessing destined to the seed of Abraham. — COMMENTARY ON THE EPISTLE TO THE HEBREWS John Chrysostom : "And verily they that are of the sons of Levi who receive the office of Priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham." So great (he would say) is the superiority of the priesthood, that they who from their ancestors are of the same dignity, and have the same forefather, are yet far better than the rest. At all events they "receive tithes" from them. When then one is found, who receives tithes from these very persons, are not they indeed in the rank of laymen, and he among the Priests? And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! What has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the forefather both of our polity and also of the Jewish. But here he is exceeding bold against him, and shows that the uncircumcised person is far superior. How then did he show that Levi paid tithes? Abraham (he says) paid them. "And how does this concern us?" It especially concerns you: for you will not contend that the Levites are superior to Abraham. — Homily on Hebrews 12 Oecumenius : It confirms that he who was in the figure of Christ was greater than the priests of the Jews. The Levites, he says, being more honorable than the rest of the people, receive the tithes. For what is taken from brothers who have the same father? Therefore, it is evident that the tithes are a symbol of honor and of being more sacred. Thus, Melchizedek, being a foreigner and without genealogy, would not have received tithes from the patriarch unless he was greater than him. For Abraham would not have given to one who was not truly greater. If he is greater than the patriarch, it is evident that he is much greater than the priests among the Jews. "to tithe the people." To tithe means, for example, to take tithes from them; for the Levites were receiving tithes from the people. — The Pseudo-Oecumenian Catena on Hebrews Photios I of Constantinople : He says, "even though they have come out of the loins of Abraham." Although the Levites are in all other respects equal in rank with the other tribes, nonetheless because the other tribes give tithes while the Levites receive them, the Levites are clearly superior. But if this is the case, then clearly also the same principle applies to Abraham and Melchizedek, the giver and recipient, respectively. Consequently, the type of Christ [Melchizedek] is greater than the patriarch Abraham. But if he is greater than Abraham, he is much greater than the priests. And if the type is greater than Abraham, what would anyone say concerning Christ himself? — FRAGMENTS ON THE EPISTLE TO THE Hebrews 7.5