Col 2:3

He in whom are now hid all the treasures of wisdom and of knowledge, but they will be revealed at the last.

Col 2:22

He calls the doctrines of men the syllogisms of the Philosophers; calls the rudiments of the world legal observances, that is to say, the keeping of days, and times and Sabbaths, which are derived from the Sun and the Moon, which he calls elements, as he said in the Epistle to the Galatians.

Col 2:9

And not like Christ, in whom dwells all the fullness of the Godhead bodily. He calls the fullness of the Godhead also here all creation, heavenly things and earthly things, that is to say, they are united to Him and constructed in the likeness of a body, by means of union with Him; for this is evident, that all creatures are renewed by Christ; because they are linked to Him by natural affinity. Hanana says, In Him are fulfilled and completed all the intentions of God; not by a mere word, but bodily, that is to say, the Beings are bound together and riveted in the Body of Christ.

Col 2:10

And you also are completed in Him; that is to say, you are filled from Him, and you are thought worthy of union with Him, who is in the place of a Head to all invisible beings; because all have been united to Him bodily by means of affinity with His Manhood. Theophilus the Persian says In Him dwells all, etc., is not said on account of the dwelling of God the Word in Man; for it is not bodily that God the Word dwells in Christ, but divinely. Now the Apostle calls the fullness of God, the ranks of visible and invisible beings; whose Head Christ is called, as He united them in order; it is said.

Col 2:9

 In whom dwells all the fullness bodily; because like a body, it forms completion through many and various members of which Christ has verily taken the oversight, which is in each one of the different members.

Now, the words It dwells, is instead of, In Him completion is established, and remains, and persists; for Christ is said (Col 1:18) to be the Head of the Body of the Church, and the first-born from the dead, and the head of all principalities and powers, because in Him all things consist, he says, they are established in Him, for from Him they possess breath, and life, and knowledge, and strength; and in Him, he says, are hid all the treasures. Daniel bar Toubanetha says that God is not only good, but rather Goodness in person; and He is, and will be that which is like some substance to the rest of good things. It is not right that He alone should be happy, in the blessedness of His eternal essence; but that He should give a share also to others; just now as an earnest but afterwards fully; therefore He created some natures without life or feeling, making them share with Him only because they are in existence; although there is a great distance between His essence and theirs, like the Heavens, and the Luminaries, and the Elements; but above these things He brings to participation with Himself all things that are animated, but which do not possess life and feeling, like herbs and plants; but after these, living and sensitive bodies, that do not possess motion from place to place, like sponges, and shells. But He created for the fourth participation, those that possess existence, and animation, and life, and feeling, and the power of motion from place to place; like wild beasts, and cattle, and birds, and reptiles. He created Man a microcosm, the fifth participation, in whom are bound together visible and invisible beings; for because the Good One wishes to exalt the  reasonable nature to a higher and more intimate communion, that is to say, in order that it might be one with Him in will, etc., which was not suitable to be accomplished in all natural individuals. He selected one individual of them all, the flower and beauty of Nature; and sanctified him to be the abode of His Godhead as representative of all creation, from which, and for the sake of which it was taken; and He gave him all things that were His own, lordship, etc., and this is the fullness of the Godhead. The fullness is participation in the Divine; which God caused the Creature to acquire bit by bit, naturally with Him; now He caused it all to dwell in Christ; like some body that is composed of many members, in which nothing is wanting of the parts that are necessary; in order that no man apart from the Humanity of our Lord may give commands either by word or thought of all these glorious things of the Godhead, and its sublimities, the Blessed Apostle, in one place, in Timothy (1 Tim 2:3), names the Manhood of our Lord, God over all, and in another place, the great God and Savior; in another place (Titus 2:13). Head of the Church; and says that in Him dwells all the fullness of the Godhead bodily, calling all creatures visible and invisible the fullness; and if it were not so, then just as all the human body dwells and is established in the Head, and from it all vivifying life flows to all the members; and all the members are kept and fixed in it as in completion; thus also all creatures, visible and invisible, stand in Christ our Lord as in a Head, and live and are preserved; and take from Him preservation and life and the support of their existence, as from a vivifying cause giving life and sustenance. But again, if Christ is God and Man; and in being God, is equal in nature to the Father and the Spirit; but in being Man, is equal in substance to all the creatures; therefore it is naturally said, that in Christ dwells all the fullness, etc.; for all the fullness of the Godhead, and of the Creation is bound and contained and dwells in Him; and to Him, he says, who is above all, has God given to be Head to the Church, and the fullness of Him that fills all in all. Now he said this, both from the beginning and from the completion together, that is to say, both from the first Creation out of nothing; for everything was by His means, and without Him, etc. (Jn 1:3); and again from the second creation, which takes place on the one hand, in a figure through Baptism, on the other hand, as in fact through the Resurrection; every- one, he says, that is in Christ is a new creature; old things have passed away, and everything, etc. (2 Cor 6:17), but in Christ as the Head. Now he calls the Church a Body, and relates step by step, and says, Who is the likeness of the invisible God, etc., till the end of the passage; and by the putting off of His body, in the Greek, of His flesh.

Col 2:15

 He exposed Principalities, etc., because, he says, He spoiled mortality, for the sake of the help of all; He also freed us from the tyranny of Demons, and completed the victory against them; that they might become an exposure and a shame, who have labored vainly for our hurt, and have had no profit, because we shall be in immortal life, John says. By the putting off His body He exposed; for the Apostle said this in that form, He made a show of them openly; and the purity of His body shows the confusion of those who in depravity revile Him; as Antipatrus, father of Herod, did before Caesar, who stripped and showed his body; because his accusers reproached him, that he had not really been victorious in the wars on behalf of Caesar;  and thenceforward he was much praised, because it was seen that his body was full of scars, before the king and his great men ; and his enemies were ashamed; thus also the Son of God, by the putting off of His body, instead of a little contempt on account of God, was greatly honored; as even the enemies exclaimed, Truly this man was the Son of God, from the wonders that took place at the time of His crucifixion (Mt 27:54; Mk 15:39); and He was declared to be the Son of God with power and by the Spirit, etc. (Rm 1:4); the putting off applying not to the Word but to the soul, which was deprived of its body and departed to Paradise; because the Word is not bounded, and does not depart; and also it possesses inseparable unity with His body. Behold nevertheless two natures! one which puts off, and one which was put off.

Col 2:18-19

 That they might be subjected to the worshipping of Angels, like a person attempting something which he has not seen; for because it is said that the Law was given by means of the Angels, inasmuch as they were the  ministers of its gift; on account of this those who trusted to the keeping of the Law brought also the Angels in between, as if they also were angry if the Law were not kept. Yet they the Jews showed also the humility of the form, as if because of fear they did not depart from its observances; and Paul persuades them not to live according to such humility; and as to their taking an excuse from the Angels, it is from the aberration of their minds they say what they do not know. This is being puffed up in his fleshly mind, that is to say, in bodily passions; and to shew that they were not teaching justly, he says, And not holding the Head, from which all the body, etc. It was right, he said, that they should be diligent about the things of the Christ, in Whom all the body of the Church is established by means of love, according to the grace which it has received from Him, and is able to increase with the increase of God.

Col 2:21

Touch not, he says, that is to say, the bones of a dead man nor any polluted thing; and taste not flesh which is unclean; and handle not any practice belonging to the Heathen, nor touch the leper nor the sexually impure; this from the person of those who were his opponents.

Col 2:22

He calls the commandments and doctrines of men, not the Law, but aural traditions; as our Lord said, Every plant which My Heavenly Father has not planted shall be rooted up. (Mt 15:13)