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dear yossarian,
i rave about smith's anthroposophical biblical interpretations for very valid reasons - they are incredible! nina
http://www.bibleandanthroposophy.com
he wrote an entire book called "the disciple whom jesus loved", from which this was taken:
"church tradition has always accepted the fact that it was written in ephesus by a very old man named john who lived there until his death. but for two thousand years the church has thrown up its hands, either accepting by default that zebedee john was its author or that its authorship is not really important. if the latter is true, then this book, which unveils that authorship, is a waste of time. i suggest to you that the time has come when it is important to know, and that the reason it is now important is that neither the gospel nor the bible in its entirety can be adequately understood for our time without it."
please see "background" chapter:
"...morton smith’s discovery of what is known as the secret gospel of mark2. theologians are well aware of this, but not of its significance. they generally recognize morton smith’s discovery as being an authentic letter from clement of alexandria3 that makes reference to the raising of a youth from the tomb—and though he is not named, they also recognize it describes lazarus. the great significance that they fail to appreciate, however, is that together with the revelations of steiner it shows us that lazarus is the so-called “rich, young ruler” of all three synoptic gospels. steiner unequivocally identified lazarus as the author, directly or indirectly, of the entire johannine corpus (including the apocalypse). and some prominent theologians, including no less than the late raymond e. brown, have included him among the possible authors of the gospel and first letter. but it was not till the last half of our century that this discovery by morton smith at the greek orthodox monastery of mar saba in the judean desert vindicated steiner’s assertions. at the same time it showed that lazarus was not only the evangelist but that he was recognized by the other three evangelists as pre-eminent among the disciples, as reflected by their including the account of him as the “rich, young ruler.” the anthroposophist andrew welburn, of oxford university, in his the beginnings of christianity,4 is, to the best of my knowledge, the first to have identified lazarus as the “rich, young ruler,” and he did so based upon the secret gospel of mark.

i must also suggest another major significance of the secret gospel of mark that theology has missed because it does not understand the nature of the raising of lazarus. it is that the secret gospel resolves the great mystery of who the young man was who followed jesus to gethsemane wearing nothing but a linen cloth and who was seized and fled away naked. only mark’s gospel tells of it (mk 14,51-52), as a consequence of which the traditional view has been that it could only describe mark himself. but now the secret gospel suggests that he too was lazarus/john, and not that he actually abandoned jesus, but that he was able to follow him in spiritual consciousness all the way to the cross. we shall see how this must be so as we examine the actual content of this new discovery."

please use the search function, as i did, and see from his burning bush,ch peter, james, and john, p.9:
"what now startles us in its clarity is that, in the light of what the “secret gospel of mark” shows us, mark’s gospel brings lazarus/john into the picture between these last two inadequacies of zebedee john, i.e., between the countervailing instruction about the man casting out demons in jesus’ name (mk 9,38-40), and the request for position of privilege (mk 10,35-45). enter he who, from all the synoptics, is now known as the “rich young ruler,” he who is clearly lazarus/john (mk 10,17-27). the portion of the “secret gospel” which tells about lazarus is recognized as belonging between verses 34 and 35 of the canonical mark 10. this is immediately before the zebedee request for privilege. the general order of all these events in the matthew account is similar to mark’s. typically, luke digresses therefrom, but he also includes the “rich young ruler” incident. it was something that was vital to all the gospels, but for a reason quite different from what has been assumed by conventional theology. the synoptics too were telling of the one who was to become the beloved disciple, only they were hiding it because humanity was not yet ready for the fullness of that knowledge. while steiner indicates that the evangelists got at least the substance of their accounts clairvoyantly, none of the gospels was written by one of the twelve (except insofar as the beloved disciple served as one of them as explained below). clearly mark and luke were not among the twelve. we show herein that zebedee john did not write john’s gospel. and even few scholars think that the apostle matthew/levi wrote the gospel. steiner has shown us that the gospel of matthew took its name because “everything presented in the early chapters of st. matthew’s gospel derives from the secrets taught by jeshua ben pandira among the essenes and subsequently propagated by his pupil mathai” (see “the nativity”; also gsmt, lect. 6, pp. 109-111). providence gave the evangelists the insight to write what was appropriate for the human condition both then and as it would evolve over time. the knowledge of lazarus/john as the beloved disciple was not something to be made known to all at that time. clement of alexandria clearly said so in his letter to theodore, which has surfaced only in the last half of this century to reveal the “secret gospel’s” existence. and who can quarrel with the observation that the highly initiated lazarus/john could have made his identity more explicit had it been appropriate to do so? it was he whose gospel gave us christ’s statement, “i have yet many things to say to you, but you cannot bear them now. when the spirit of truth comes, he will guide you into all the truth” (jn 16,12-13).

it is much to the credit of koenig that, following steiner’s teachings on the meaning of “loved,” he detected the subtle increase in zebedee john’s inadequacies and their relationship to the “rich young ruler” before the discovery of the “secret gospel” was revealed.

but long before peter went to sleep spiritually in the garden of gethsemane, and immediately after jesus said, referring to lazarus/john, that “all things are possible with god” (mk 10,27), we find peter also making something of a request for recognition, “lo, we have left everything and followed you” (mk 10,28). christ was beginning to perceive that even peter, as at the transfiguration (lk 9,32-33), would fail to remain spiritually awake through the events of golgotha. he began at this point to prepare lazarus/john, and he eventually told peter outright that he would deny him three times (mk 14,30). only lazarus/john followed him spiritually awake all the way, and jesus passed the mantle of highest spiritual insight to him from the cross (jn 19,25-27). "