Shared title of God and gods in the OT

Also see part II on Bible characters.

A popular charge against Catholics by some more radical and low church Protestants, Seventh Day Adventists (Sunday=pagan--though they ignore evidence pagans also had sabbaths), and Jehovah Witnesses (Trinity=pagan--though they ignore their view of Jehovah and Jesus' relationship resembles pagan gods granting their authority to inferior gods) is that we incorporate elements of paganism. This claim is also sometimes made by Jewish anti-missionaries about the New Testament. What they fail to see is that the Bible, the Old Testament especially, itself incorporates some aspects of paganism, demythologizes and baptizes them. Some or much of these can be explained by the verse:

 For it is precept for a precept, precept for a precept, line for a line... --Isaiah 28:10

Generally, translated "line upon line" but the words for "upon" is not there but rather L' is used which means either to, for, about, or concerning. The explanation provided by those such as the interpreter Rashi is God provides a law to counter the law of a pagan deity. Perhaps, part of God's plan was to rob the idols of their glory by taking away their names for Himself.

This article is not to say that the borrowing of ideas is only one way, in fact there are times where pagans copy the Old Testament verses and Jews and others copy from the New Testament. But this article will mostly focus on the former. 

Titles of God:

El shaddai

וַיְהִי אַבְרָם, בֶּן-תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים; וַיֵּרָא יְהוָה אֶל-אַבְרָם, וַיֹּאמֶר אֵלָיו אֲנִי-אֵל שַׁדַּי--הִתְהַלֵּךְ לְפָנַי, וֶהְיֵה תָמִים--Genesis 17:1

And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: 'I am God Almighty (el shaddai אֵל שַׁדַּי); walk before Me, and be thou wholehearted.—Genesis 17:1

 The word "shaddai" has been debated a long time, it seems to be a word used before Bible times, or at least influenced by it.

On the matter of the similar titles:

"A number of scholars believe the name Shadday, usually found as El-shadday, reflects the epithet bel sade, 'Lord of the Mountain', currently carried by Amurru."-- Dictionary of Deities and Demons in the Bible, pages 32

"In spite of the absence of the theonym Amurru in the Bible, the god nevertheless plays a significant role in OT scholarship. The reason for this is the interpretation of the Shadday (often occurring in the combination El-Shadday) as "Mountaineer" or "the Mountain One' (first proposed by WF Albright, The Names Shaddai and Abram, JBL 54 [1935] 173-204, esp. 184). Various authors consider this the Canaanite equivalent of Amurru's epithet be-l sade, 'Lord of the Mountain', they draw the conclusion that Shadday (or El-shadday) is to be identified with Amurri (eg E Burrows, The Meaning of El Shadai, JTS 41 [1940] 152-160; L. R. Bailey, Israelite 'El Sadday and Amorite Bel Sade, JBL 87 [1968] 434-438; J OUELLETTE, More on 'El sadday and Bel sade, JBL 88 [1969] 470-471....

"The interpretation of sadday as 'the Mountain One;', however, is far from certain. On the basis of Ug sd(y) and Heb sadeh, a meaning 'of the field' is much more plausible. The equation of (El-)Shadday with Amurru must therefore be regarded as unproven."--Dictionary of Deities and Demons in the Bible, pages 33-34 

The ancient near east John Day disputes the conclusion offered and says:

The two most widely accepted views today render the name El-Shaddai either as 'El, the mountain one', relating it to Akkadian Sadii 'mountain' (and Saddd'u, Saddu'a., 'mountain inhabitant'), or as 'El of the field', connecting it with Hebrew sadeh 'field'. It is a disadvantage to the latter understanding that the Hebrew word for 'field' has ś, whereas Shaddai has š. Since the meaning 'mountain' is thought to derive from the word for 'breast', the fact that Hebrew here has š is also appropriate. Further, Cross observes that in a Hurrian hymn El is described as 'El, the one of the mountain' ('II paban-hi-wi-ni). He also notes that an epithet resembling 'el-Sadday, namely, bel šade 'lord of the mountain' is employed of the Amorite deity called Amurru...Since, moreover, this epithet is here applied to the gods in their role as members of the divine assembly, which characteristically met on a mountain, the meaning 'mountain ones' seems very appropriate, much more so than 'those of the field'. judging from such facts as that this deity is also called Ilu-Amurru and has a liaison with Asratum, the counterpart of Athirat (Asherah), El's consort, Cross suggests that Amurru is to be regarded as the Amorite El.--Yahweh and the Gods and Goddesses of Canaan, Chapter 1: Yahweh and El. pages 32-33. John Day

According to worldhistory.org on the section entitled "Amorite" it says they worshipped a god of similar title: 

Amorite. They worshipped their own pantheon of gods with a chief deity named Amurru (also known as Belu Sadi - 'Lord of the Mountains' whose wife, Belit-Seri was 'Lady of the Desert'), which also became a designation for the people as the Akkadians also referred to them as 'the people of Amurru' and to the region of Syria as 'Amurru'-- https://www.worldhistory.org/amorite/

 Concerning their time and place: 

The Amorites were a Semitic people who seem to have emerged from western Mesopotamia (modern-day Syria) at some point prior to the 3rd millennium BCE. --https://www.worldhistory.org/amorite/

 The peak of Amorite civilization was:

From their first appearance in the historical record, the Amorites had a profound impact on the history of Mesopotamia and are probably best known for their kingdom of Babylonia under the Amorite king Hammurabi (r. 1792-1750 BCE). --https://www.worldhistory.org/amorite/

 As can be seen, Amorite civilization existed before the Patriarch Abraham and peaked before Moses wrote the Torah. 

 The article also notes the Patriarchs came from the same culture as the Amorites:

The scholar Paul Kriwaczek writes:

Terah's family were not Sumerian. They have long been identified with the very people, the Amurru or Amorites, whom Mesopotamian tradition blamed for Ur's downfall. William Hallo, Professor of Assyriology at Yale University, confirms that 'growing linguistic evidence based chiefly on the recorded personal names of persons identified as Amorites…shows that the new group spoke a variety of Semitic ancestral to later Hebrew, Aramaic and Phoenician.' What is more, as depicted in the Bible, the details of the patriarch's tribal organization, naming conventions, family structure, customs of inheritance and land tenure, genealogical schemes, and other vestiges of nomadic life are too close to the more laconic evidence of the cuneiform records to be dismissed out of hand as late fabrications. (163-164) --https://www.worldhistory.org/amorite/

 In fact, if you look at the names of Abraham's ancestors, cities in southern Turkey and Syria still have those names. 

 Baal in Hebrew means Husband/Master. The Bible tends to avoid the word for Baal because of its negative connotation with paganism. Baal was replaced with El…God. We still see some usage of Baal for God:

For thy Maker is thy husband (בֹעֲלַיִךְ vo'alaik), the LORD of hosts is His name; and the Holy One of Israel is thy Redeemer, the God of the whole earth shall He be called.--Isaiah 54:5 

כִּי בֹעֲלַיִךְ עֹשַׂיִךְ, יְהוָה צְבָאוֹת שְׁמוֹ; וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל, אֱלֹהֵי כָל-הָאָרֶץ יִקָּרֵא. --Isaiah 54:5 (Masoretic text)

 The word ba'al means in Hebrew master/husband, 1 Peter makes a point of this double meaning. 

The word/name Ba'al:

Baal (also given as Ba'al) is a Canaanite-Phoenician god of fertility and weather, specifically rainstorms. The name was also used as a title, however, meaning "Lord" and was applied to a number of different deities throughout the ancient Near East. Baal is best known today from the Bible as the antagonist of the Israelite cult of Yahweh.--https://www.worldhistory.org/baal/

 Jastrow on Ba'al says:

בַּעַל m. (b. h.; preced.) 1) husband. Kidd. I, 1 and she becomes her own master בגט ובמיתת הב׳ through a letter of divorce or on the husband’s death; a. v. fr. —2) the idol Baal. Y. Ab. Zar. III, 43ᵃ bot. ב׳ ראש גוייה הוה וכ׳ the Baal was the phallus and had the shape of a bean [read וכאפון]. —3) [the fructifier,] rain (v. Taan. 6ᵇ; cmp. Is. LV, 10). בֵּית בַּ׳ a field sufficiently watered by rain and requiring no artificial irrigation. Tosef. M. Kat. I, 1 שדה (בית) הב׳. B. Bath. III, 1. Tosef. Succ. II, 7 ערבה של ב׳ (sub. בית) a willow in a naturally watered field. Ib. Shebi. II, 4 בשל ב׳ (= בשדה של ב׳), opp. של שוקי. Num. R. s. 16 the Egyptian gods של שקר הם (read שקי) are gods of artificial drainage, but those of Canaan של ב׳ הם are gods of rain; (Tanḥ. Sh’laḥ 13, through misunderstanding, שקר … בעליכח. —4) (mostly in compounds) owner of, master of, possessed of, given to &c.; e.g. ב׳ אבידה owner of a lost object; ב׳ אגדה master of Agadah, lecturer; ב׳ דין opponent in court; v. infra. Pes. 86ᵇ ב׳ השם אני I am so named.—Pl. בְּעָלִים, בְּעָלִין owners; mostly as sing. owner. B. Mets. VIII, 1; a. fr. [Y. Dem. III, 23ᵇ bot. לבלעין, read לבעלין.]

Regardless, El and Ba'al are both names/titles of deities. The Bible is either reusing the title El shaddai from pagan sources, or slightly changed its meaning to fit the Hebraic environment.

 Also, noteworthy is that the Semitic sun god, Shamash, was previously called Utu (see the next section) by the Mesopotamians, and he was referred to as "lord of the mountain": 

Whoever has eaten good bread has also drunk good beer, in the house where the righteous man has filled the bowls with liquor -- the lord of the storehouse, the Great Mountain Enlil; the lady of the storehouse, the great mother Ninlil; youthful Utu, lord of the mountain; Šerida, youthful leader of battle; the Enki and Ninki deities; Enmul and Ninmul. 

Unto distant days, indeed forever, stand by the righteous man who gives you bread, O exalted one, O exalted one, O exalted one -- elalu! Unto distant days, indeed forever, stand by the most righteous of men who gives you bread, O lord of the storehouse, Great Mountain Enlil! O lady of the storehouse, great mother Ninlil! O youthful Utu, lord of the mountain!--The Literature of Ancient Sumer, A šir-namšub to Utu (Utu E), page 260 see also here

Sun of Righteousness/justice:

The title "sun of righteous" is used in the Old Testament, a passage often applied to Christ.

וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי, שֶׁמֶשׁ צְדָקָה, וּמַרְפֵּא, בִּכְנָפֶיהָ; וִיצָאתֶם וּפִשְׁתֶּם, כְּעֶגְלֵי מַרְבֵּק

But unto you that fear My name shall the sun of righteousness (שֶׁמֶשׁ צְדָקָה shemesh tzakah) arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.—Malachi 3:20

The context of the verse is divine justice/judgement to repay the humans for their works.

The pagan sun god was called "Shamash" (literally sun), and like Malachi's verse was associated with justice and healing:

Shamash was the sun god in the mythology of the ancient Near East. Associated with truth, justice, and healing, he was one of the most active gods in the pantheons of ancient Sumer*, Babylonia*, and Assyria*.-- https://www.encyclopedia.com/philosophy-and-religion/ancient-religions/ancient-religion/shamash

 The god Shamash was also depicted with wings: 

Utu (also known as Shamash, Samas, and Babbar) is the Sumerian god of the sun and divine justice....

He is usually depicted as an old man with a long beard whose shoulders emanate rays of light but is also represented as the solar disc or, in the Neo-Assyrian Period (c. 912-612 BCE), as a disc with wings. The famous law code of Hammurabi (1792-1750 BCE) addresses Shamash by name and claims it was he who provided humanity with law.

As the sun sailing across the sky could obviously see everything that transpired on earth, Utu/Shamash was not only the bringer of light but the arbiter of justice. Scholar Jeremy Black notes how Utu/Shamash "represents the brilliant light of the sun which returns every day to illuminate the life of mankind, as well as giving beneficial warmth which causes plants to grow" (182). The light of the sun was thought to be able to penetrate and pierce every level of the earth, even to the underworld, and illuminate the human heart. There was nothing, therefore, which Utu/Shamash did not see. -- Shamash, Mesopotamian god 

Brittanica:

Shamash was not only the god of justice but also governor of the whole universe; in this aspect he was pictured seated on a throne, holding in his hand the symbols of justice and righteousness, a staff and a ring. Also associated with Shamash is the notched dagger. The god is often pictured with a disk that symbolized the Sun.--https://www.britannica.com/topic/Shamash

Another description says,

UTU - (also known as Shamash, Samas, Babbar) - The Sumerian god of the sun and justice, one of the oldest deities in the Mesopotamian Pantheon, dating from c. 3500 BCE. See SHAMASH.--World History Encyclopedia, The Mesopotamian Pantheon

Here on page 27 you can see imagery of Shamash with solar rays and holding a saw symbolizing judgement.

Here are instances of Shamash being called (universal) judge and being associated with righteousness.

"O Shamash, thou art the judge of the world. thou directest the decisions thereof."--Man and the Sun, Sun of Justice, Babylonian Hymn to the Sun, page 81

The epilogue of the code of Hammurabi describes the Sun god as "judge of heaven and earth":

The king who ruleth among the kings of the cities am I. My words are well considered; there is no wisdom like unto mine. By the command of Shamash, the great judge of heaven and earth, let righteousness go forth in the land: by the order of Marduk, my lord, let no destruction befall my monument. In E-Sagil, which I love, let my name be ever repeated; let the oppressed, who has a case at law, come and stand before this my image as king of righteousness; let him read the inscription, and understand my precious words: the inscription will explain his case to him; he will find out what is just, and his heart will be glad...--Code of Hammurabi, Epilogue

Hammurabi, the king of righteousness, on whom Shamash has conferred right (or law) am I... If a succeeding ruler considers my words, which I have written in this my inscription, if he do not annul my law, nor corrupt my words, nor change my monument, then may Shamash lengthen that king's reign, as he has that of me, the king of righteousness, that he may reign in righteousness over his subjects....May Shamash, the great Judge of heaven and earth, who supporteth all means of livelihood, Lord of life-courage, shatter his dominion, annul his law, destroy his way, make vain the march of his troops, send him in his visions forecasts of the uprooting of the foundations of his throne and of the destruction of his land. May the condemnation of Shamash overtake him forthwith; may he be deprived of water above among the living, and his spirit below in the earth  --Code of Hammurabi Epilogue also see p 273 here 

Continuing on Malachi 3:20 another near east scholar notes:

"and, later, out of the "sun child" known from the art of Palestine/Israel. In the Book of the Dead, the sun-calf is important as a representation of the rising young sun. Traces of Egyptian sun-calf symbolism can be found in the book of Malachi (Schroer 1998)" where those true to YHWH are told: [quotes Malachi 3:20]-- Creation: Biblical Theologies in the Context of the Ancient Near East by Othmar Keel and Silvia Schroer, p 93

Also,

The association of the wings (or rays) of the sun (=Yahweh) with healing is significant for it is precisely the sun generating light and   warmth which guarantees fertility and thus, life. Further, there is a connection between   the sun and the world order, d. "sun of righteousness". In the Ancient Near East, the   sun god was considered to be the author of the world order. According to Ps. 85:12,   righteousness (in the sense of world order) goes before Yahweh. Ps. 19 suggests an   association between the sun and world order (law) when it celebrates the sun (w. 5-7)   and then praises the law of Yahweh which enlightens the eyes (w. 8-11). In Mal. 3:20,   the rising of the sun (=Yahweh) ensures the restoration of right order, and thus of   harmonious relations between heaven and earth, between Yahweh and man. --Possible Allusions to Ancient Near East Solar Mythology in Qoheleth: Comprehensive Enquiry by Jacobus Wilhelm Gericke, p 133 

It's noteworthy the Jerusalem King Hezekiah used the sun disk, scarab, lotus and ankh in his coins, seals and buildings, despite being one of the most passionate opponents of paganism in Israel's history per 2 Kings 18. 

 Rider of the Clouds

The Old Testament uses the title "rider of the clouds"

מַשָּׂא, מִצְרָיִם:  הִנֵּה יְהוָה רֹכֵב עַל-עָב קַל, וּבָא מִצְרַיִם, וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו, וּלְבַב מִצְרַיִם יִמַּס בְּקִרְבּוֹ

The burden of Egypt. Behold, the LORD rideth upon a swift cloud (רֹכֵב עַל-עָב קַל rochev 'al-'av kal), and cometh unto Egypt; and the idols of Egypt shall be moved at His presence, and the heart of Egypt shall melt within it—Isaiah 19:1

 Per the Dictionary of Deities and Demons in the Bible: 

Rider upon the Clouds רכב בערבות

In Ps 68:5 [4] Yahweh is referred to as the rokeb ba'arabot. Though often translated as 'rider through the steppe; (based on the meaning 'steppe' of Hebr 'araba), the expression is thought to reflect the Ugaritic epithet rkb 'rpt. 'Rider upon the clouds', traditionally given to Baal.--Dictionary of Deities and Demons in the Bible, Rider upon the Clouds, p 703-704

On the specific point of Psalm 68:5, the Dictionary suggests the Bible is not simply reusing the Ugaritic title, but using a similar title based on the former:

In the context of Ps 68, the word 'arabot makes good sense when translated as 'steppe, desert'. Verses 8-10[7-9] refer to the Exodus, using the word yesimon as a designation of the wilderness in v 8[7]. Though the fact remains that the Israelites imagined Yahweh as being capable of moving about in a nubilous chariot (see in addition to the texts already mentioned Ps 104:3], this by itself is not enough to maintain that 'arabot needs to be understood as 'cloud'. The choice of the word 'arabot should rather be explained as a deliberate attempt to differentiate Yahweh from Baal; the Baal epithet was adopted yet modified in such a way that it came to signify something entirely different.--Dictionary of Deities and Demons in the Bible, Rider upon the Clouds, p.705

 Returning to the pagan god Baal:

In the Hebrew Bible, the Phoenician Baal appears as the most prominent divine rival to the Israelite god, Yahweh. Indeed, the two gods share many of the same qualities and epithets. Like Baal, Yahweh is depicted as a god of the storm who sounds his voice in thunder and sends lightning (Ps. 18:10–16). Yahweh is the rider of the clouds (Isa.19:1; Ps. 68:5), who dominates the sea (ym ) and vanquishes primordial dragons or sea monsters, including Tannin and Leviathan the Twisting Serpent (Ps. 74:13–14; Isa. 27:1; 51:9–10; Job 26:12–13). Yahweh is also responsible for human and natural fertility, including the "dew of the heavens and the fat of the earth, the abundance of new grain and wine" (Gen. 27:28). https://www.encyclopedia.com/philosophy-and-religion/ancient-religions/ancient-religion/baal (emphasis mine)

 Concerning the Baal Cycle:

"And Kothar-wa-khasis replied: Let me tell you, Prince Baal, let me repeat, Rider on the Clouds: behold your enemy, Baal, behold, you will kill your enemy, behold you will annihilate your foes. You will take eternal kingship, your dominion forever and ever. --Baal Cycle. Coogan, Stories from Ancient Canaan, 86-115 

Also,

What enemy has risen against Baal, What foe against the Cloud-Rider?   The youths speak up and answer: "No enemy has risen against Baal, No foe against the Cloudrider (lrkb.'rpt)... --Ugaritic Narrative Poetry, The Baal Cycle, page 112, Column IV 2:4-6

 Also, notice the similarity of "you will kill your enemy, behold you will annihilate your foes. You will take eternal kingship, your dominion forever and ever" to the Psalms and Daniel.

Another reference to Baal being called rider of the clouds is:

She lifted up her voice and cried: 

How (is it that) Gupn and Ugar have arrived? What foe rises against Baal, (what) enemy against the rider on the clouds? Did I not destroy Yam the darling of El, did I not make an end of Nahar the great god?--Canaanite Myths and Legends, 2nd edition, by JCL Gibson, The Palace of Baal. page 50

El elyon, God Most High

 וּמַלְכִּי-צֶדֶק מֶלֶךְ שָׁלֵם, הוֹצִיא לֶחֶם וָיָיִן; וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן.  וַיְבָרְכֵהוּ, וַיֹּאמַר:  בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ.וּבָרוּךְ אֵל עֶלְיוֹן, אֲשֶׁר-מִגֵּן צָרֶיךָ בְּיָדֶךָ; וַיִּתֶּן-לוֹ מַעֲשֵׂר, מִכֹּל...וַיֹּאמֶר אַבְרָם, אֶל-מֶלֶךְ סְדֹם:  הֲרִמֹתִי יָדִי אֶל-יְהוָה אֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ. Genesis 14:18-20,22

And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High [לְאֵל עֶלְיוֹן el 'el'yon]. And he blessed him, and said: 'Blessed be Abram of God Most High [לְאֵל עֶלְיוֹן el 'el'yon], Maker of heaven and earth; and blessed be God the Most High [אֵל עֶלְיוֹן el 'el'yon], who hath delivered thine enemies into thy hand.' And he gave him a tenth of all...And Abram said to the king of Sodom: 'I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth--Genesis 14:18-20, 22

El elyon is typical translated "most high." As we see both Abram and Melchizedek both using the title and Abram specifying that YHVH is El elyon. Also, noteworthy, there is debate about Melchizedek, his name some interpret as more evidence for a god named "zedek" (tzedekah) or 'righteousness,' also the name of the city Salem (Shalem) is the name of a Canaanite god of the Dusk/evening star, one of the sons of the god El in the pantheon (after an absurdly perverted sexual encounter), half-brother of the god shahar (Dawn/morning star) mentioned in Isaiah 14:12, which has made some conclude he worshipped El, Shalem, or Tzedekah. 

We see that the title is used in the ancient world for several gods also:

"...there is a wide range of evidence to suggest that 'Elyon was a common epithet in the West Semitic region, applied at different times and in different cultures to any god thought to be supreme. One example of the fluidity of the epithet is in its application to the Canaanite deities El and Baal"--Dictionary of Deities and Demons in the Bible, page 295. El Elyon

 "The fluidity of the epithet 'Elyon is far from restricted to Canaanite tradition alone. The epithet became firmly associated with the Israelite God, Yahweh, for instance. This tradition carries over into later Jewish pseudepigraphic literature and inscriptions and is also found within the NT. The epithet is frequently attested in Greek culture in reference to Zeus as well. We know that the cult of 'Zeus Hypsistos' was recognized at Thebes, Iasos, Mylasa, and Edessa. Further, in Lydia, some form of the Mother goddess was called 'Thea Hypsiste'...Thus, the epithet 'Elyon seems to have enjoyed a rich and widespread usage in the ancient West Semitic world."--Dictionary of Deities and Demons in the Bible, page 295. El Elyon

 The goddess Anat says about Baal when he gains control of the pantheon by permission of El:

“Our king is Aliyn Baal Our ruler, there is none above him Let us both drain his chalice Both us drain his cup"--nt:V:40. in Gordon, Ugaritic Literature, 23 (as found here)

The Epic of Kirta contain these verses about Baal being "most high":

Look to the earth for Baal's rain, To the field, for the Most High's ('ly) rain! So good for the earth is Baal's rain, And for the field, the Most High's rain!--Ugaritic narrative poetry, p 35, from Epic of Kirta, Column III:4-8, CAT 1:16.iii.4-8

Addendum: 

Morning Star/Dawn

Updated 3/18/2023. Thanks to David, a Facebook user, for reminding me of the "morning star" image that the NT adopts for Christ. I previously wrote about this here of which I will largely self-plaguarise for.

Most are surprised to know that Lucifer is not a Hebrew name, in fact is not even Greek or Aramaic--its Latin. The reason people associated the name Lucifer as Satan's proper name is because of the King James Version of the Bible, where in Isaiah 14:12 it reads:

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

אֵיךְ נָפַלְתָּ מִשָּׁמַיִם, הֵילֵל בֶּן-שָׁחַר; נִגְדַּעְתָּ לָאָרֶץ, חוֹלֵשׁ עַל-גּוֹיִם. --Isaiah 14:12 MT

This is proof of the KJV is influenced by the Latin Vulgate which read in Isaiah 14:12:

quomodo cecidisti de caelo lucifer qui mane oriebaris corruisti in terram qui vulnerabas gentes

The King James Version seems to present it as a his name, the original 1611 KJV puts in in the margins an alternative translation "day starre."It also should be noted the person called Lucifer here is not necessary the devil, but a king being addressed.

Strong's Lexicon for the word translated in the KJV as lucifer states its definition as the following:

From 1984 (in the sense of brightness); the morning star: - lucifer.--H1966

The word Lucifer is Latin means "light-bringing" and "The morning-star, the planet Venus". The reason the word "lucifer" or "day star" or "morning star" is brought up is because these terms are given to the Lord Himself.

The Latin Vulgate, the origin of the word "Lucifer" gave the same title to Christ in 2 Peter 1:19:

et habemus firmiorem propheticum sermonem cui bene facitis adtendentes quasi lucernae lucenti in caliginoso loco donec dies inlucescat et lucifer oriatur in cordibus vestris

The English Translation being:

And so, we have an even firmer prophetic word, to which you would do well to listen, as to a light shining within a dark place, until the day dawns, and the daystar [Lucifer] rises, in your hearts.

Lucifer being translated day star. The King James Version of Isaiah 14:12 and 2 Peter 1:19 are:

How art thou fallen from heaven, O day star, son of the morning! how art thou cut down to the ground, which didst weaken the nations!--Isaiah 14:12, KJV 1611 translation based on marginal note

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:--2 Peter 1:19. KJV 1611

Note the King James Bible applies the term "day star" to both a king/Devil (before his fall) and Christ.

Now more modern translations of the bible such as the NASB mention "morning star" in the following:

"How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, You who have weakened the nations!--Isaiah 14:12

So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.-2 Peter 1:19

And I will give him the morning star.--Revelation 2:28

I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.--Revelation 22:16

Isaiah 14:12 uses the term "son of dawn," בֶּן-שָׁחַר ben shahar. Dawn in the pagan context that Isaiah is mocking, is Shahar the god of the morning translated as Dawn. 

Shahar also occurs in Ugaritic mythology as the other half of the divine pair Shahar and Shalim, 'Dawn' or 'Morning Star' and 'Dusk'.--Dictionary of Deities and Demons in the Bible, Helel, page 393

Apart from mention in sacrificial and pantheon lists, the goddess [Asherah] also appears in two theogonic texts, KTU 1.12 i and 1.23, the former describing the birth of 'the devourers' to the handmaids of Athirat and Yarihu, the latter describing two wives of El (seemingly Athirat and perhaps Shapsh) who consummate their marriage with him, and give birth to Shahar and Shalem, the Dioskouroi. These texts have a bearing on several biblical traditions, such as Gen 16, 19:30-38, Ps 8 etc. (Wyatt 1993).--Dictionary of Deities and Demons in the Bible, Asherah, page 100 

On the basis of a number of words and phrases used it is now generally accepted that the origin of the myth must be sought specifically in Canaanite mythology, and this has especially become clear in the light of Ugaritic parallels. Thus, Zaphon (Isa. 14.13) is well known from the Ugaritic texts as the mountain which constituted Baal's throne (cf. KTU2 1.5.1.11; 1.6.1.57-9, etc.), and the words 'I shall ascend above the heights of the clouds' (Isa. 14.14a) again recall Baal, one of whose stock epithets was rkb 'rpt, 'Rider of the clouds' (KTU2 1.5.II.7, etc.). Again, the 'Mount of Assembly' (har mo'ed) in v. 13 recalls the Mountain of divine Assembly (phr m'd, KTU2 1.2.I.14,20,31,74 also called gr II, 'Mt. LI', KTU 1.2.1.20) in the Ugaritic texts. Some have thought also that 'the dawn' (sahar) in v. 12 reflects the Canaanite god Shahar. In v. 14 God is called 'the Most High', Elyon,who is attested as a Canaanite god both in Philo of Byblos....and in the Old Testament, where he is the Jebusite god of Jerusalem (Gen. 14.18-20, 22), although he is also equated with Yahweh, as in the passage being discussed here. As an Aramaean deity he also appears as Elyon in the Sefire treaty (KAI 222.A. 11). Although, he appears to have been basically an El figure (cf. the references to his (seventy) sons in Deut. 32.8, his function as a creator god in Gen. 14.19, 22, and his dwelling on the Mount of Assembly like El in Isa. 14.13), he also appears to have absorbed some of Baal's functions (he is enthroned like Baal in Ps. 47.3 [ET 2] and 97.9, he dwells on Zaphon in Isa. 14.13, he thunders like Baal in Ps. 18.14 [ET 13]). The fact that Elyon has features of both El and Baal would indicate that the myth in Isa. 14.12-15 derives ultimately from the mythology of one of these gods, as do the other Canaanite mythological features noted above. The fact that no attempt by a god to usurp El's throne is known,78 whereas Baal was in conflict with various enemies, would suggest that it is in the mythology surrounding the god Baal that one should seek the origin of the myth in Isa. 14.12-15.--Yahweh and the Gods and Goddesses of Canaan, John Day, page 170-171

Note that the other brother "shalem" may in fact be the origin of the name Jerusalem or Salem, at least.

Christ had no issue taking the title that once was given to a pagan deity to Himself as shown in the above verses of Revelation. 

See part II on Bible characters.

John 19:4 Commentary

See commentaries for: John 19:1, John 19:2, John 19:3, John 19:23, John 19:33-37

John 19:4

Pilate went out again and said to them, “See, I am bringing him out to you that you may know that I find no guilt (αἰτίαν) in him.”--John 19:4

Ἐξῆλθεν οὖν πάλιν ἔξω ὁ Πιλάτος, καὶ λέγει αὐτοῖς, Ἴδε, ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι ἐν αὐτῷ οὐδεμίαν αἰτίαν εὑρίσκω. --John 19:4 (Byzantine Majority text) 

Καὶ ἐξῆλθεν πάλιν ἔξω ὁ Πειλᾶτος καὶ λέγει αὐτοῖς Ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ.  --John 19:4 (Alexandrian/Westcott and Hort text) 

Ἐξῆλθεν πάλιν ὁ Πειλᾶτος ἔξω καὶ λέγει αὐτοῖς· ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι αἰτίαν οὐχ εὑρίσκω. --John 19:4 (Tischendorf)

As my commentary on John 19:1 mentions, Pilates' name refers to holding a javelin. 

This was the second of the 3 times Pilate says he finds no fault (αἰτίαν) in Christ, yet this does not stop the crucifixion. Similar to Peter who denied Christ three times, Pilate three times admits to Christ's lack of fault, rather than do the honest and just thing to do. Eventually, when Christ would be crucified the "fault" or "charge" against Christ would be identified:

And over his head they put the charge (αἰτίαν) against him, which read, “This is Jesus, the King of the Jews.”--Matthew 27:37

In this passage after tormenting and humiliating Christ, Pilate admits Christ is innocent, implying he knew the punishment was far was unwarranted.  

He confesses the wrong he had done, and is not ashamed. For he admitted that he had scourged Him without a cause, and declares that he will show Him unto them, supposing that he would glut their savage passion by so pitiable a spectacle, and well-nigh accuses them henceforth, and that publicly, of putting Him to death unjustly, and of compelling him openly to be a law-breaker, who, if he transgressed his own laws, could not escape scot free. The saying was fulfilled in Christ, and shown to be true, that the prince of this world cometh, and he will find nothing in Me. For observe how Satan, after throwing everything into confusion, finds nothing at all cast out from God, and ranked under the power of sin, which he might, perhaps, if it had been referred to the Saviour Christ, have caused to be rightly condemned and implicated in his accusations. Just as; then, in Adam he subdued the whole human race, showing it to be subject unto sin, so now was he vanquished by Humanity. For He That was truly God, and had no sin in Him, was yet Man; and just as the sentence of condemnation for transgression went forth over all mankind, through one man, the first Adam, so likewise, also, the blessing of justification by Christ is extended to all through One Man, the Second Adam. Paul is our witness, who says: As through one the judgment came unto all men to condemnation; even so through One the free gift came unto all men to justification of life. We therefore are diseased through the disobedience of the first Adam and its curse, but are enriched through the obedience of the Second and its blessing. For He that was Lord of the Law as God came among us, and kept the Law as Man. Yea, we find Him saying unto us: He that loveth Me will keep My commandments; even as I have kept My Father's commandments, and abide in His love. Note how He, as Lawgiver and God, has enjoined upon us the keeping of His commandments; and how, as keeping the Law while a Man among men, He declares that He Himself also kept the commandment of His Father.--St Cyril of Alexandria, Commentary on the Gospel According to John, Book XII, on John 19:4

John 19:3 commentary

John 19:3 is fairly direct. 

and (they came to him) saying/said, 'Hail (Χαῖρε)! the king of the Jews (Ἰουδαίων);' and they were giving him slaps (ῥαπίσματα).--John 19:3

καὶ ἔλεγον, Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδουν αὐτῷ ῥαπίσματα.--John 19:3 (Byzantine text)

καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα. --John 19:3 Westcott and Hort/Alexandrian Text 

The only difference in manuscript traditions is the Alexandrian add "ἤρχοντο πρὸς αὐτὸν"--"they came to him..." Which is fairly insignificant. 

St Cyril of Alexandria follows the Alexandrian reading and comments:

[He] suffers the crowd of soldiers to insult Him, and put a crown of thorns about His Head, and throw a purple robe upon Him, and buffet Him with the palms of their hands, and otherwise dishonour Him. For he thought he could easily put to shame the people of the Jews, if they saw the Man Who was altogether free from guilt suffering this punishment, only without a cause. He was scourged unjustly, that He might deliver us from merited chastisement; He was buffeted and smitten, that we might buffet Satan, who had buffeted us, and that we might escape from the sin that cleaves to us through the original transgression. For if we think aright, we shall believe that all Christ's sufferings were for us and on our behalf, and have power to release and deliver us from all those calamities we have deserved for our revolt from God. For as Christ, Who knew not death, when He gave up His own Body for our salvation, was able to loose the bonds of death for all mankind, for He, being One, died for all; so we must understand that Christ's suffering all these things for us sufficed also to release us all from scourging and dishonour.St Cyril of Alexandria, Commentary on the Gospel According to John, Book XII, on John 19:3

Χαῖρε--Hail

The word Χαῖρε translated hail in addition to being a greeting means to rejoice/be glad, to add to the mockery. Though John does not record it, Matthew notes when Judas betrayed Jesus with a kiss he said, "Χαῖρε"

And forthwith he came to Jesus, and said, Hail (Χαῖρε), master; and kissed him.--Matthew 26:49 

This is the same word the Angel Gabriel greeted the Virgin Mary with in Luke 1.

 Slap ῥαπίσματα

John here seems to leave it implied or ambiguous about how Jesus was slapped but Matthew gospel adds more detail:

And they spit upon him, and took the reed, and smote him on the head.--Matthew 27:30

In the prior verse of Matthew, the reed accompanied the crown of thorns as a faux scepter which they used to slap him with shortly after.

Jesus was slapped earlier (similar to previously being told "hello" at the start of his betrayal) at the beginning of his "trial" because He was perceived as disrespected the High Priest Caiaphas.  

And he having said these things, one of the officers standing by did give Jesus a slap (ῥάπισμα), saying, 'Thus dost thou answer the chief priest?'--John 18:22 (see also Matthew 26:67)

ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν ἔδωκεν ῥάπισμα τῷ Ἰησοῦ εἰπών Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ; --John 18:22

Perhaps, the double slapping is Jesus "turning the other cheek" as said in the Sermon on the Mount?

To one who strikes you on the cheek, offer the other also..--Luke 6:29

The Matthew version does use a similar word to John 19:3 "slap" 

But I say to you, Do not resist the one who is evil. But if anyone slaps (ῥαπίσει) you on the right cheek, turn to him the other also.--Matthew 5:39

ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ' ὅστις σε ῥαπίσει ἐπί τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην·--Matthew 5:39

and (they came to him) saying/said, 'Hail! the king of the Jews;' and they were giving him slaps (ῥαπίσματα).--John 19:3

καὶ ἔλεγον, Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδουν αὐτῷ ῥαπίσματα.--John 19:3 (Byzantine text)

The mention of "slapping" may be another reference to Isaiah 50:6 LXX, in fact it's the only time ῥαπίσματα is used in the LXX.

I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.--Isaiah 50:6

גֵּוִי נָתַתִּי לְמַכִּים, וּלְחָיַי לְמֹרְטִים; פָּנַי לֹא הִסְתַּרְתִּי, מִכְּלִמּוֹת וָרֹק--Isaiah 50:6

have given my back to scourges and my cheeks to blows (ῥαπίσματα), but I did not turn away my face from the shame of spittings. --Isaiah 50:6 (translated from LXX)

τὸν νῶτόν μου δέδωκα εἰς μάστιγας τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων--Isaiah 50:6

We saw previously, John 19:1 the scourged was fulfilling Isaiah 50:6 also.

The apostolic fathers and other ante-nicene fathers like the Epistle of Barnabas from the late first/early second century believed this was fulfilled in Christ:

He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him, "Spare my soul from the sword, fasten my flesh with nails; for the assemblies of the wicked have risen up against me." And again he says, "Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock." (Isaiah 50:6)--Epistle of Barnabas, Chapter 5

In fact, reading Barnabas, he says much of Isaiah 50 was fulfilled by Christ. 

St Justin Martyr (2nd century) likewise:

And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort: "I have spread out My hands to a disobedient and gainsaying people, to those who walk in a way that is not good." (Isaiah 65:2) And again: "I gave My back to the scourges, and My cheeks to the buffetings; I turned not away My face from the shame of spittings; and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifies Me." (Isaiah 50:6) --St Justin Martyr, The First Apology, Chapter 38

St Irenaeus (2nd century) also:

Some of them, moreover — [when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity, (Isaiah 53:3) and sitting upon the foal of an ass, (Zechariah 9:9) He should come to Jerusalem; and that He should give His back to stripes, (Isaiah 50:6) and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; (Isaiah 53:7)--St Irenaeus, Against Heresies, Book IV, Chapter 33:12

Also, noteworthy Hosea 11:4 mentions God slapping (ῥαπίζων) "I will be to them as a man smiting [another] on his cheek", Hosea 11:1 is applied to Christ by Matthew.

King of the Jews (Ἰουδαίων)

The title is that of the Messiah, and implicitly of God himself, the original head of the Jews since God did not want them to have a king initially. The Jews preferred Cesar as their king than God. God allowed Israel kings as a concession, similar to allowing divorce. The Jews were only to have a king through David, but here many recognize a pagan as their king per the priest in John 19:15. This was contrary to the Torah:

you may indeed set a king over you whom the LORD your God will choose. One from among your brothers you shall set as king over you. You may not put a foreigner over you, who is not your brother.--Deuteronomy 17:15 

 Cesar was not their "brother" being a pagan, but a foreigner. This will be dealt with more on John 19:15 comments.

By Jesus' time them term Israel and Jew/Judea had some overlap, since neither were kingdoms anymore. The beginning of John's gospel Nathaniel calls Jesus the king of Israel/

John 19:2 Commentary, Thorns, Purple and Scarlet

Commentary on John 19:2 

And the soldiers twisted (πλέξαντες) together a crown (στέφανον) of thorns (ἀκανθῶν) and put it on his head (κεφαλῇ) and arrayed (περιέβαλον) him in a purple (πορφυροῦν) robe (ἱμάτιον).--John 19:2

καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν--John 19:2

This corresponds in Matthew's gospel as:

And they stripped him and put a scarlet (κοκκίνην) robe (χλαμύδα) on him, And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt down before Him to mock Him, saying, "Hail, King of the Jews!"--Matthew 27:28-29

καὶ ἐκδύσαντες αὐτόν, περιέθηκαν αὐτῷ χλαμύδα κοκκίνην. Καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν, ἐπέθηκαν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ κάλαμον ἐπὶ τὴν δεξιὰν αὐτοῦ· καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιζον αὐτῷ, λέγοντες, Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων·--Matthew 27:28-29 Byzantine majority (the Alexandrian has several small variants, v 28 has the same words but order changed)

Mark 15:17 largely is the same as Matthew 27:28 in this case but instead uses John's color of purple:

And they clothed him with purple (πορφύραν), and platted (πλέξαντες) a crown of thorns (ἀκάνθινον), and put it about his [head],--Mark 15:17

καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῶ πλέξαντες ἀκάνθινον στέφανον·--Mark 15:17

Reconciling the colors will be discussed at the end of this article.

For the matter of the robe see my article on John 19:23.

In John 18, Pilate mockingly called Christ the king of the Jews. Here his soldiers continue the mockery in physical ways.

Soldiers/Cherubim

The Roman soldiers carrying spears/swords might be an allusion to the cherubim with the flaming sword in Genesis to protect the Garden and the Tree of Life:

So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.--Genesis 3:24

Twisted (πλέξαντες) 

The root word according to a concordance is found:

πλέκω Gr4120

To fold, plait, entwine. 

Ex 28:14, Is 28:5, Mt 27:29, Mk 15:17, Jn 19:2

Exodus 28:14 is one of the many times John 19 seems to allude to Exodus 28 which is about Priestly attire, fitting for Christ.  

And you shall make two tassels from pure gold, intermingled with flowers, a work of braiding, and you shall place the braided [πεπλεγμένα, peplegmena] tassels on the small shields on their shoulder-straps on the front sides.--Exodus 28:14 NETS of LXX

καὶ ποιήσεις δύο κροσσωτὰ ἐκ χρυσίου καθαροῦ καταμεμιγμένα ἐν ἄνθεσιν ἔργον πλοκῆς καὶ ἐπιθήσεις τὰ κροσσωτὰ τὰ πεπλεγμένα ἐπὶ τὰς ἀσπιδίσκας κατὰ τὰς παρωμίδας αὐτῶν ἐκ τῶν ἐμπροσθίων--Exodus 28:14 LXX

The MT reads:

 and two chains [שַׁרְשְׁרֹת shar'sherot] of pure gold, wreathed work thou dost make them, work of thick bands, and thou hast put the thick chains on the embroidered [שַׁרְשְׁרֹת shar'sherot]  things.--Exodus 28:14

וּשְׁתֵּי שַׁרְשְׁרֹת זָהָב טָהוֹר, מִגְבָּלֹת תַּעֲשֶׂה אֹתָם מַעֲשֵׂה עֲבֹת; וְנָתַתָּה אֶת-שַׁרְשְׁרֹת הָעֲבֹתֹת, עַל-הַמִּשְׁבְּצֹת. --Exodus 28:14

In the above the second שַׁרְשְׁרֹת corresponds to πεπλεγμένα, while the first one is translated as κροσσωτὰ. Here the braiding is part of the garment of the priest, not worn on the head, the high priest wore a turban.

Sharsherot שַׁרְשְׁרֹת appears only 7 times in the MT, x2 in Exodus 28:14, 1 in Exodus 39:15, 1 Kings 7:17, 1 Chronicles 3:5, x2 in 2 Chronicles 3:16.

Isaiah 28:5 reads:

In that day the Lord Sabaoth will be the garland of hope, which is woven [πλακεὶς plakeis] of glory, to what is left of my people.--Isaiah 28:5 NETS of LXX

τῇ ἡμέρᾳ ἐκείνῃ ἔσται κύριος σαβαωθ ὁ στέφανος τῆς ἐλπίδος ὁ πλακεὶς τῆς δόξης τῷ καταλειφθέντι μου λαῷ --Isaiah 28:5 LXX

In that day the LORD of hosts will be a crown of glory, and a diadem [וְלִצְפִירַת v'litz'firat] of beauty, to the remnant of his people--Isaiah 28:5 ESV of MT

בַּיּוֹם הַהוּא, יִהְיֶה יְהוָה צְבָאוֹת, לַעֲטֶרֶת צְבִי, וְלִצְפִירַת תִּפְאָרָה--לִשְׁאָר, עַמּוֹ.--Isaiah 28:5 MT

 The LXX say the crown is woven. Perhaps, this can suggest Christ represents the faithful remnant of God's people.

 Thorns ἀκανθῶν 

Adam was punished/cursed with thorns:

We see the mention of thorns first,

And unto Adam He said: 'Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.  In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.'--Genesis 3:17-19

 The same Greek word is used in Genesis 3:18 LXX "ἀκανθῶν"--thorn bush.

The crown of thorns as an allusion to Adam when he was banished from the Garden, and Christ took away that curse:

"..Let us thank Him who took away the curse by His thorns"--St Ephrem the Syrian, Nativity Hymn 3:18

Through the crown of thorns, which they put on him, they showed  and witnessed that he took away the curse of Adam.23  Through all with which they wanted to falsify his words, his truth was crowned by the false ones.--St Ephraim the Syrian, Hymns on the Crucifixion 4:2

St Cyril of Jerusalem (not to be confused with the same of Alexandria), largely agreeing with St Ephrem on Christ undoing the curse of Adam, its represents the forgiveness of sins, also links it to Christ cursing the fig tree:

for what though it be of thorns? Every king is proclaimed by soldiers; and Jesus also must in a figure be crowned by soldiers; so that for this cause the Scripture says in the Canticles, Go forth, O you daughters of Jerusalem, and look upon King Solomon in the crown wherewith His mother crowned Him. (Song of Songs 3:11) And the crown itself was a mystery; for it was a remission of sins, a release from the curse.  

Adam received the sentence, Cursed is the ground in your labours; thorns and thistles shall it bring forth to you. (Genesis 3:17-18)  For this cause Jesus assumes the thorns, that He may cancel the sentence; for this cause also was He buried in the earth, that the earth which had been cursed might receive the blessing instead of a curse. At the time of the sin, they clothed themselves with fig-leaves; for this cause Jesus also made the fig-tree the last of His signs. For when about to go to His passion, He curses the fig-tree, not every fig-tree, but that one alone, for the sake of the figure; saying, No more let any man eat fruit of you (Mark 11:1); let the doom be cancelled. And because they aforetime clothed themselves with fig-leaves, He came at a season when food was not wont to be found on the fig-tree. Who knows not that in winter-time the fig-tree bears no fruit, but is clothed with leaves only? Was Jesus ignorant of this, which all knew? No, but though He knew, yet He came as if seeking; not ignorant that He should not find, but showing that the emblematical curse extended to the leaves only.--St Cyril of Jerusalem, Catechetical Lecture 13:17-18

Rufinus also notes the connection with Adam:

It is written that there was put on Him a crown of thorns. Of this hear in the Canticles the voice of God the Father marvelling at the iniquity of Jerusalem in the insult done to His Son: "Go forth and see, you daughters of Jerusalem, the crown wherewith His mother has crowned Him." Moreover, of the thorns another Prophet makes mention: "I looked that she should bring forth grapes, and she brought forth thorns, and instead of righteousness a cry." But that you may know the secrets of the mystery, it behooved Him, Who came to take away the sins of the world, to free the earth also from the curse, which it had received through the sin of the first man, when the Lord said "Cursed be the earth in your labours: thorns: and thistles shall it bring forth to you." For this cause, therefore, is Jesus crowned with thorns, that first sentence of condemnation might be remitted.--Rufinus, Commentary on the Apostles' Creed 

Thorns in Syrian Christian and Jewish tradition

It is noteworthy that Jewish tradition believes the fig tree to be the Tree of knowledge of good and evil, which those in the Syrian tradition generally held to such as the Nestorian bishop of Mosul--Solomon of Akhlat in his Book of the Bee (His hands were nailed upon the wood of the fig-tree of which Adam ate, and behold, we have mentioned its history with that of Moses' rod.--Solomon of Akhlat, Book of the Bee, Chapter 44). 

St Aphrahat the Persian sage states:

Because of her the earth was cursed, that it should bring forth thorns and tares. Accordingly, by the coming of the offspring of the Blessed Mary the thorns are uprooted, the sweat wiped away, the fig-tree cursed, (Matthew 21:19) the dust made salt, (Matthew 5:13) the curse nailed to the cross, (Colossians 2:14) the edge of the sword removed from before the tree of life and it given as food to the faithful, and Paradise promised to the blessed and to virgins and to the saints.--St Aphrahat, Demonstrations VI

St Ephraim notes that bread mentioned following the toiling, sweating among thorns for food, and contrasts it with Christ and the Eucharist:

The beautiful staff that grew among the ugly tares gave the bread of life without toil to the hungry. He released the curse that held Him captive in Adam to eat by the sweat the bread of pains and thorns Blessed is he who eats from His blessed bread and makes pass away from him the curse--St Ephraim the Syrian, Hymn on Virginity 31:14 

The burning bush Moses encountered God in Exodus 3 is called סנה sneh, which specifically refers to a thorn bush (contrary to most English translations), in fact  Jesus and Stephen in Mark 12:26, Luke 20:37, Acts 7:30 uses a Greek word for the bush "batou" that refers to a thorn bush. 

Commenting on the Burning Bush, St Ephraim the Syrian notes:

"The bush which was unsuitable even as an image of dead gods was able to depict within itself the mystery of the living God. Moses, this is a sign to you; as you saw God dwelling in the midst of the fire, by fire you must serve the God who dwells in the fire."--St Ephraim the Syrian, Commentary on Exodus, p 232

On this passage, the editor refers to Ginzberg's Legends of the Jews: 

There were good reasons for selecting the thorn-bush as the vessel for a Divine vision. It was "clean," for the heathen could not use it to make idols. God's choosing to dwell in the stunted thorn-bush conveyed the knowledge to Moses that He suffers along with Israel. Furthermore, Moses was taught that there is nothing in nature, not even the insignificant thorn-bush, that can exist without the presence of the Shekinah. Besides, the thorn-bush may be taken as the symbol for Israel in several respects. As the thorn-bush is the lowliest of all species of trees, so the condition of Israel in the exile is the lowliest as compared with that of all the other nations, but as the thorn-bush releases no bird that alights upon it without lacerating its wings, so the nations that subjugate Israel will be punished. Also, as a garden hedge is made of the thorn-bush, so Israel forms the hedge for the world, the garden of God, for without Israel the world could not endure. Furthermore, as the thorn-bush bears thorns and roses alike, so Israel has pious and impious members, and as the thorn-bush requires ample water for its growth, so Israel can prosper only through the Torah, the celestial water. And the thorn-bush, the leaf of which consists of five leaflets, was to indicate to Moses that God had resolved to redeem Israel only for the sake of the merits of five pious men, Abraham, Isaac, Jacob, Aaron, and Moses. The numbers represented by the letters composing the Hebrew word for thorn-bush, Seneh, add up to one hundred and twenty, to convey that Moses would reach the age of one hundred and twenty years, and that the Shekinah would rest on Mount Horeb for one hundred and twenty days. Finally, in order to give Moses an illustration of His modesty, God descended from the exalted heavens and spake to him from a lowly thorn-bush instead of the summit of a lofty mountain or the top of a stately cedar tree. --Legends of the Jews, Volume II, Chapter 4: 303 (Moses in Egypt) by Louis Ginzberg

We see much can be applied to Christ, some seemingly cannot eg the 5 leaves representing 5 people that merited Israel's redemption--Christ alone merited the Church's, and also the gematria. The thorns can represent true worship and symbolizes God suffering with His people, just as Christ being God in Flesh suffered for His people. The thorns allude to a protective hedge--the Garden of God, something alluded to by John 19. The hedge protects the world--Christ's death appeased God's wrath, and by the prayers of the Church in the Mass the death of Christ is presented again. 

Lastly, as mentioned, the thorns represent God's modesty, a condescension, the kenosis mentioned in Philippians 2, where God leaves an exalted place and comes in a lowly form.

The Ram caught in the Thicket

When God called off the sacrifice of Isaac, a ram caught in a thicket was found by Abraham and sacrifice in place of Isaac. St Augustine, and others note this:

For when Abraham saw him, he was caught by the horns in a thicket. What, then, did he represent but Jesus, who, before He was offered up, was crowned with thorns by the Jews?--St Augustine, The City of God (Book XVI)

This ties in with my short article where I show a Jewish commentary that noted the sacrificing of Isaac was like a crucifixion. 

The Nestorian Solomon of Akhlat (absurdly) claims the cross was made of the wood of the tree used to offer the ram caught in the thicket. 

Thorns symbolizing idol worshippers becoming Christians

St Cyril of Alexandria commenting on the meaning of the thorns states:

And I have heard some say, and to some the conceit is well-pleasing, that the crown of thorns further signifies the multitude of idol-worshippers who will be taken up by Christ, as it were, into a diadem, through faith in Him; and they liken the Gentiles to barren and useless thorns, through their bearing no fruit of piety, and being rather fit to feed consuming fire----just like rubbish in the fields, just as wild thicket, which grows up without any culture--St Cyril of Alexandria, Commentary on the Gospel According to John, Book XII, on John 19:2

Lactantius states more eloquently:

For the placing of a crown of thorns upon His head, declared that it would come to pass that He would gather to Himself a holy people from those who were guilty. For people standing around in a circle are called a corona . But we, who before that we knew God were unjust, were thorns — that is, evil and guilty, not knowing what was good; and estranged from the conception and the works of righteousness, polluted all things with wickedness and lust. Being taken, therefore, from briars and thorns, we surround the sacred head of God; for, being called by Himself, and spread around Him, we stand beside God, who is our Master and Teacher, and crown Him King of the world, and Lord of all the living --Lactantius, Divine Institutes, Book IV (Of True Wisdom and Religion), Chapter 26

Thorns symbolize the Cares of the World that push aside Christ's gospel

St Augustine interprets the thorns in light of Jesus's parable:

“A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil and grew and yielded a hundredfold.” As he said these things, he called out, “He who has ears to hear, let him hear.” And when his disciples asked him what this parable meant, he said....Now the parable is this: The seed is the word of God....And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. --Luke 8:4-15

 Origen states not to crown Christ with our thorns:

There are those who still have thorns with which they crown and dishonour Jesus, those, namely, who are choked by the cares, and riches, and pleasures of life, and though they have received the word of God, do not bring it to perfection. (Luke 8:14) We must beware, therefore, lest we also, as crowning Jesus with thorns of our own, should be entered in the Gospel and read of in this character by those who learn the Jesus, who is in all and is present in all rational and holy lives, learn how He is anointed with ointment, is entertained, is glorified, or how, on the other side, He is dishonoured, and mocked, and beaten. All this had to be said; it is part of our demonstration that our good actions, and also the sins of those who stumble, are embodied in the Gospel, either to everlasting life or to reproach and everlasting shame.--Origen, Commentary on the Gospel of John (Book I), Chapter 12

Thorns are sins

while saving us from the prickings of our sins, He refused not to submit His head to thorns--Pope Gregory the Great, Pastoral Rule (Book III), Chapter 12 

 St Thomas Aquinas quoting Bede the Venerable's commentary (which I cannot locate) states:

For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, but scarlet and purple are different names for the same color. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.--Catena Aurea on John 19:1-5

St Bede seems to tie it also with Genesis 3 curse allegorically. 

St Thomas Aquinas expanding on St Bede's comments states:

They mock him with a crown, because it is customary for kings to wear a crown, a crown of gold: "A crown of gold upon his head" (Sir 45:12). The Psalm (20:4) mentions this: "You set a crown of fine gold upon his head." And the soldiers plaited a crown of thorns, and put it on his head, the head of him who is a crown of glory to those who belong to him: "In that day the Lord of hosts will be a crown of glory, and a diadem of beauty, to the remnants of his people" (Isaiah 28:5). It was appropriately made of thorns, because by them he removes the thorns of sin, which pain us through remorse of conscience: "Break up your fallow ground, and sow not among thorns" (Jer 4:3). These thorns also take away the thorns of punishment which burdens us: "Thorns and thistles it shall bring forth to you" (Gen 3:18) --St Thomas Aquinas, Commentary on the Gospel of John, Chapter 19, Lecture 1

Head

The head suffers with the rest of the body, Christ the head

Robe

And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.--Bede the Venerable quoted in Catena Aurea on John 19:1-5

The Purple Robe symbolizes the Kingdom of God on Earth

the royal apparel, I mean the purple robe, they say, means Christ's Kingdom, which will be extended over all the world. --St Cyril of Alexandria, Commentary on the Gospel According to John, Book XII, on John 19:2

Purple and Scarlett

John says the robe was "purple" πορφυροῦν while Matthew "scarlet" κοκκίνην.

Most say that think the same garment is being referred whether it is scarlet or purple, the Diatessaron (a harmonization of the 4 gospels written by Tatian who would apostacize) seems to speak of two garments, one scarlet and one purple.

And they stripped him, and put on him a scarlet cloak. [John 19:2] And they clothed him in garments of purple--Diatessaron, Section 50

There is a Jewish tradition relating to how the priestly garments symbolize righteous (citing Isaiah 59:17):

R. Joshua of Siknin said in the name of R. Levi: It can be compared to a prince whose tutor wanted to go in before the King to plead on behalf of his son, but was afraid of those who stood by lest one of them should attack him. What did the king do? He clothed him in his royal purple cloak, so that all who saw him might be afraid of him. Similarly, Aaron used to enter the Holy of Holies almost hourly [on that day], and had it not been for the many merits which entered with him and helped him [in his petitions], he would have been unable to go in, on account of the angels that were there. For this reason did God give unto him [garments] after the pattern of the holy garments, as it says. And for Aaron's sons thou shalt make tunic, etc. (Ex. XXVIII, 40); just as it is written, And He put on righteousness as a coat of mail, and a helmet of salvation upon His head, and put on garments of vengeance for clothing, and was clad with zeal as a cloak (Isa LIX, 17)--Midrash Rabbah, Exodus. Chapter XXXVIII, 8-9 p 457 

Jewish tradition speaks about a story of a king with a purple garment that changes to red: 

"It can be compared to a king whose palace-guard sneered at his purple cloak. The king retorted: 'So. you have nothing to do except look at my purple cloak? Well, as long as you live, I will change it and punish you.' Similarly. the wicked who attacked 'the ancient of days' did not do so because He was old, but because they [they Israelites] had wearied him with their actions, for it says, Ye have wearied the Lord with your words (Mal II, 17). God said to them, 'I will change [my cloak], as it says, Wherefore is Thine apparel red? (Isa LXIII, 2), 'and I will punish you,' as it says, The Lord will go forth as a mighty man, He will stir up jealousy like a man of war (ibid XLII, 13)--Midrash Rabbah, Exodus, p 368

Bede the Venerable claims scarlet and purple in the case of the cloak refer to the same color; 

a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, but scarlet and purple are different names for the same color.--Bede the Venerable quoted in Catena Aurea on John 19:1-5

The colors are not exactly the same as St Bede says, there is some overlap (as seen below), since other scripture seems to distinguish the two:

 “Alas, alas, for the great city that was clothed in fine linen, in purple (πορφυροῦν) and scarlet (κόκκινον), adorned with gold, with jewels, and with pearls!"--Revelation 18:16

καὶ λέγοντες, Οὐαί, οὐαί, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις· --Revelation 18:16

Also, interesting, scarlet and purple are also the priestly colors in Exodus 28 (a chapter that reoccurs in John 19's allusions), which may be the chapter Revelation 18:16 is alluding to:

And they shall take the gold and the blue and the purple (πορφύραν) and the scarlet (κόκκινον) and the linen.--Exodus 28:5 NETS translation of the LXX

καὶ αὐτοὶ λήμψονται τὸ χρυσίον καὶ τὴν ὑάκινθον καὶ τὴν πορφύραν καὶ τὸ κόκκινον καὶ τὴν βύσσον--Exodus 28:5 LXX

But it could be there is some overlap between these colors, just as the Hebrew word commonly translated as "red" אֲדֻמָּה but can refers to red and brown, or a reddish brown--the color of blood. 

The κόκκινον word according to Liddle Scott Jones' lexicon says:

κόκκ-ι^νος=, η, ον, 

A. [select] scarlet, Herod.6.19, Ep.Hebr.9.19, PHamb.10.24 (ii A.D.), Plu.Fab.15; “κ. γενόμενος” blushing, Com.Adesp.19.3 D. 

II. [select] Subst. κόκκινα, τά, scarlet clothes, ἐν κ. περιπατεῖν, κ. φορεῖν, Arr.Epict. 3.22.10, 4.11.34; -“ων βαφαί” PHolm.21.41: sg., LXX Ex.25.4.

This just mentions scarlet and notes it is used of blushing.

It is interesting that the lexicon entry for κόκκινον simply has scarlet but then for πορφυροῦν it reads:

πορφυροῦν

        [select] purple, of stuff, cloths, etc., “π. φᾶρος” Il.8.221; “χλαῖνα” Od.4.115; “πέπλοι” Il.24.796; “δίπλαξ” 3.126, Od.19.242; “ῥήγεα” Il.24.645; “τάπητες” 9.200, Od.20.151; “σφαῖρα” 8.373; “χλάμυς” Sapph.64; σπάργανα, πτερά, Pi.P.4.114, 183; χλανίς, χιτών, Simon.37.11, B.17.52, cf. A.Pers.317, Hdt.1.50, E.Or.1457 codd. (lyr.), etc.

2. [select] of human complexion, bright-red, rosy, flushing, “π. Ἀφροδίτη” Anacr.2.3; “στόμα” Simon.72; “παρῇδες” Phryn.Trag.13; χείλη IG3.1376.

3. [select] purple-clad, in purple, Luc. Tim.20. 

4. [select] neut. pl. πορφυρᾶ purple colour or purple spots, Ael.NA17.33. 

5. [select] πορφυροῦν (sc. ἄνθος), τό, Woodfordia floribunda (an Indian shrub), Ctes.Fr.57.21.

6. [select] Adv. -ῶς, στύφειν mordant for purple, PHolm.24.37.--Liddle Scott Jones 

and Middle Liddle states: 

after Hom. (from πορφύρα) dark red, purple or crimson, Pind., Hdt., Trag. 

2. [select] purple-clad, in purple, Luc.

As can be seen, πορφυροῦν has shades of red with in its semantic domain, not just purple. When looking at the overlap in meaning the color of the robe, if only one was used was more reddish/scarlet than violet in our modern English speech. This may be why there is not much said by the Greek fathers on the matter--the colors had overlap and was not perceived as being a contradiction. 

Colors are not thought of the same in every language. For instance, in English we think of baby blue, dark blue, navy blue as all types of the same color, however in Russia baby blue is called galu'boy голубо́й, while what we call a darker blue is see-nee си́ній. 

Perhaps, St John saw it more purplish, or perhaps he deliberately wanted to use a more ambiguous word to overlap with the color of royalty.

John 19:1 Commentary

John 19:1 reads:

Then therefore, Pilate (Πειλᾶτος or Πιλᾶτος) took Jesus, and scourged (ἐμαστίγωσεν) him. --John 19:1

Τότε οὖν ἔλαβεν ὁ Πειλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν. --John 19:1

Already, widely know is that Jesus means "salvation." The name Pilate transliterated from the Greek word provided by John as pilatos, comes from Latin pilatus a Roman surname (obviously) which refers to a javelin:

pīlātus , a, um, adj. pilum, 

I. armed with javelins: “agmina,” Verg. A. 12, 121: “cohors,” Mart. 10, 48, 2. --Charlton T. Lewis, Charles Short, A Latin Dictionary

Which in turn seems to come from: 

pīlo , no 

 I. [select] perf., ātum, 1, v. a., = πιλέω, qs. to ram down; hence, in gen., to thrust home (ante-class. and rare): hastam pilans prae pondere frangit, Host. ap. Serv. ad Verg. A. 12, 121 (pilans id est figens, Serv.). —Hence, pīlātus , a, um, P. a., closepressed, thick, dense = densus, pressus. --Charlton T. Lewis, Charles Short, A Latin Dictionary

I have not yet found a father drawing any symbolism from Pilate's name. Similar to the lance of the soldier, this may be an allusion to the sword of the angel guarding paradise. Or, perhaps, to Phineas who used a javelin to stay the plague.

Also, noteworthy, if Abel is a type of Christ, an innocent man slain, the name Cain can also mean spear/javelin (in addition to the meaning acquired provided by Genesis 4):

 וְהָאָדָם, יָדַע אֶת-חַוָּה אִשְׁתּוֹ; וַתַּהַר, וַתֵּלֶד אֶת-קַיִן, וַתֹּאמֶר, קָנִיתִי אִישׁ אֶת-יְהוָה

And the man knew Eve his wife; and she conceived and bore Cain (קַיִן), and said: 'I have gotten a man with the help of the LORD.'--Genesis 4:1

The spelling קַיִן appears once in scripture to mean spear/javelin:

  וישבו (וְיִשְׁבִּי) בְּנֹב אֲשֶׁר בִּילִידֵי הָרָפָה, וּמִשְׁקַל קֵינוֹ שְׁלֹשׁ מֵאוֹת מִשְׁקַל נְחֹשֶׁת, וְהוּא, חָגוּר חֲדָשָׁה; וַיֹּאמֶר, לְהַכּוֹת אֶת-דָּוִד

And Ishbibenob, who was of the sons of the giant, the weight of whose spear [קֵינוֹ keyno] was three hundred shekels of brass in weight, he being girded with new armour, thought to have slain David.--2 Samuel 21:16

Note that קֵינוֹ has וֹ at the end meaning "his" without the vav the word would be spelled קין just like Cain's name. So, we see Christ and Abel both killed by men named javelin/spear.

St Ephraim the Syrian draws a link between Christ and the javelin of Phinehas and the Cherub wielding a sword (as I call this elsewhere, "sacred sharp and pointy objects":

The lance of Phinehas filled me with fear, that sword , with which he excluded the plague. The lance that guarded the Tree of Life makes me joyful yet sad, for it excluded Adam from Life yet excluded the plague from the people. But the lance which wounded Jesus, I [only] grieve for it; he was wounded, and I weep. From him came forth water and blood; Adam washed, came to life and returned to paradise. --Ephrem, Carmina Nisibena 39:7 CSCO , 240, Syri. 102, 24-25, ET by R. Murray, Symbols of Church and Kingdom: A Study in Early Syriac Tradition, 126. 

Phinehas by killing the Israelite and his pagan wife (a union forbidden in the Torah) with a javelin or lance, God's wrath was placated, and a plague was stopped.

And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So, the plague was stayed from the children of Israel.--Numbers 25:7-8

On the issue of scourging, John uses ἐμαστίγωσεν but Mark and Matthew use φραγελλώσας (a word not used elsewhere in the NT and OT): 

Then he released for them Barabbas, and having scourged (φραγελλώσας)Jesus, delivered him to be crucified.--Matthew 27:26

τότε ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, τὸν δὲ ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ.--Matthew 27:26

and,

So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged (φραγελλώσας) Jesus, he delivered him to be crucified.--Mark 15:15

ὁ δὲ πιλᾶτος βουλόμενος τῶ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν βαραββᾶν, καὶ παρέδωκεν τὸν ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ.--Mark 15:15

The word ἐμαστίγωσεν is not used in the LXX of Isaiah 53, 

But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline (παιδεία) [or punishment] of our peace; by his bruise we were healed.--Isaiah 53:5 (New English Translation of the Septuagint)

αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν παιδεία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν

Regardless it is clear that this is a fulfillment of Isaiah 53 (and Isaiah 50:6) as St Cyril points out:

He was scourged unjustly, that He might deliver us from merited chastisement; He was buffeted and smitten, that we might buffet Satan, who had buffeted us, and that we might escape from the sin that cleaves to us through the original transgression. For if we think aright, we shall believe that all Christ's sufferings were for us and on our behalf, and have power to release and deliver us from all those calamities we have deserved for our revolt from God. For as Christ, Who knew not death, when He gave up His own Body for our salvation, was able to loose the bonds of death for all mankind, for He, being One, died for all; so we must understand that Christ's suffering all these things for us sufficed also to release us all from scourging and dishonour. Then in what way by His stripes are we healed, according to the Scripture? Because we have all gone astray, every man after his own way, as says the blessed Prophet Isaiah; and the Lord hath given Himself up for our transgressions, and for us is afflicted. For He was bruised for our iniquities, and has given His own back to the scourge, and His cheeks to the smiters, as he also says. --St Cyril of Alexandria, On the Gospel according to John, Book XII

For more citations of the Father on Isaiah 50:6 see my commentary on John 19:3 on "slapping." 

St John Chrysostom says it was done to appease Christ's enemies 

Pilate scourged Him perhaps desiring to exhaust and to soothe the fury of the Jews. For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger.--St John Chrysostom, Homilies on John's Gospel, Homily 84

Not long after St John Chrysostom, St Augustine in north Africa said similar:

On the Jews crying out that they did not wish Jesus to be released unto them at the passover, but Barabbas the robber; not the Saviour, but the murderer; not the Giver of life, but the destroyer —"then Pilate took Jesus and scourged Him." We must believe that Pilate acted thus for no other reason than that the Jews, glutted with the injuries done to Him, might consider themselves satisfied, and desist from madly pursuing Him even unto death. With a similar intention was it that, as governor, he also permitted his cohort to do what follows, or even perhaps ordered them, although the evangelist is silent on the subject.--St Augustine, Tract 116

Then the wife of the judge, who had suffered in a dream because of Him, sends a message to her husband; he was better disposed than the rest, he even wished not to kill Him, but to release Him, and he commanded Him to be scourged, in order to allay their fury; thus fulfilling the saying of the prophet: "With His stripes we are healed." --Eusebius of Emesa, Homily on the sufferings and death of our Lord 

Lactantius, a 4th Century, North African Roman convert from paganism, states this verse fulfills even Delphic Sibyls:

But that these things were thus about to happen, was announced both by the utterances of the prophets and by the predictions of the Sibyls. In Isaiah it is found thus written: "I am not rebellious, nor do I oppose: I gave my back to the scourge, and my cheeks to the hand: I turned not away my face from the foulness of spitting." In like manner David, in the thirty-fourth Psalm: "The abjects were gathered together against me, and they knew me not: they were dispersed, nor did they feel remorse; they tempted me, and greatly derided me; and they gnashed upon me with their teeth." The Sibyl also showed that the same things would happen:—     

"He shall afterwards come into the hands of the unjust and the faithless; and they shall inflict on God blows with impure hands, and with polluted mouths they shall send forth poisonous spittle; and He shall then absolutely give His holy back to stripes."

...And another Sibyl rebukes the land of Judæa in these verses:—

For you, entertaining hurtful thoughts, did not recognise your God sporting with mortal thoughts; but crowned Him with a crown of thorns, and mingled dreadful gall. 

--Lactantius, Divine Institutes, Book IV (Of True Wisdom and Religion), Chapter 18