Speculating on Lazarus as the beloved disciple of Jesus

In contemporary scholarship on early Christianity, few scholars have stirred as much controversy as Richard Carrier. Known for his mythicist position — that Jesus may not have existed as a historical figure — Carrier often encourages us to read the Gospels not as reliable historical records, but as mythological and theological narratives created by early Christian communities. It is within this framework that we can examine one of his provocative suggestions: the possibility that the “beloved disciple” in the Gospel of John, traditionally identified as John himself, was actually Lazarus — whom Carrier provocatively describes as Jesus’ closest companion, or, in modern parlance, his “boyfriend”.

The Raising of Lazarus illumination on parchment, c. 1504. Source: Wikimedia Commonsꜛ (license: CC-BY-SA 1.0)

This suggestion might sound startling at first, but it is grounded in a detailed analysis of the Gospel texts. To understand Carrier’s hypothesis, we must delve into the way the character of Lazarus is portrayed across the Gospels, particularly in Luke and John. Carrier’s argument does not hinge on proving any historical fact about Jesus’ personal relationships, but rather on interpreting the mythological structure of the narratives and their theological intentions.

The mythological nature of the Gospels

Carrier’s broader thesis about the Gospels posits that they are mythological texts — works of religious fiction aimed at conveying theological truths rather than documenting historical events. This perspective is crucial because it allows us to explore symbolic and narrative patterns in the texts without being constrained by questions of historical accuracy. Within this framework, stories in the Gospels are often reinterpretations or expansions of earlier motifs, crafted to serve evolving theological agendas.

When we examine the character of Lazarus through this lens, a compelling narrative pattern emerges. In the Gospel of Luke, Lazarus appears in a parable (Luke 16:19–31) as a poor man who, after his death, is carried to the “bosom of Abraham” while a rich man suffers in Hades. The story is explicitly framed as a parable, a didactic tale meant to illustrate a moral point about wealth, compassion, and the afterlife. Importantly, in this parable, Lazarus is passive; he does not act or speak, but serves as a symbol of divine justice.

In contrast, the Gospel of John transforms Lazarus into a central, active figure in a dramatic narrative. John 11 recounts how Jesus raises Lazarus from the dead — a spectacular miracle that not only demonstrates Jesus’ divine power over life and death but also precipitates the events leading to his crucifixion. Unlike in Luke’s parable, Lazarus here is a living person and, crucially, someone explicitly described as being loved by Jesus. In John 11:3, Lazarus’ sisters say to Jesus, “Lord, the one you love is sick.” Later, in John 11:36, the bystanders observing Jesus’ grief remark, “See how he loved him!”

Carrier’s argument hinges on the repeated emphasis on Jesus’ love for Lazarus. The language used to describe their relationship is unusually intimate, and this intimacy becomes even more intriguing when we consider the enigmatic figure of the “beloved disciple” who appears later in John’s Gospel.

Lazarus as the beloved disciple?

The “beloved disciple” is a unique figure in the Gospel of John, appearing at key moments in the narrative: reclining next to Jesus at the Last Supper (John 13:23–25), standing at the foot of the cross (John 19:26–27), and being the first to recognize the resurrected Jesus (John 21:7). Traditionally, this disciple has been identified as John, the son of Zebedee, but the text never explicitly names him.

John the Apostle resting on the bosom of Christ, oak wood, old version, Lake Constance area, around 1310. Supposedly from the Augustinian chorister monastery of Inzigkofen. Conventionally, the beloved disciple is identified as John the Apostle. Exhibited at the Bode Museum, Berlin.

Carrier speculates that the beloved disciple could, in fact, be Lazarus. This theory rests on several textual clues. First, as mentioned earlier, Lazarus is explicitly described as someone Jesus loved — a rare designation in the Gospels. Second, Lazarus’ resurrection from the dead makes him an ideal candidate for the role of the beloved disciple who is said to “bear witness to these things” (John 21:24). Having been brought back from the dead, Lazarus would possess a unique perspective on Jesus’ divine nature and mission.

Carrier also points out that the Gospel of John frequently blends symbolic and literal storytelling. By turning the parable of Lazarus in Luke into a real event, John may have sought to ground an abstract theological truth — the promise of resurrection — into a concrete narrative. If John was willing to reinterpret Lazarus in this way, it is plausible that he could also merge Lazarus with the figure of the beloved disciple, thereby elevating him to a privileged role in Jesus’ inner circle.

A radical reinterpretation or mere speculation?

While this theory is intriguing, it remains speculative. There is no definitive evidence that the beloved disciple was Lazarus, let alone that Lazarus had a romantic relationship with Jesus. However, the notion of intimate male companionship in ancient Jewish and Greco-Roman contexts was not unusual, and close male friendships were often described in language that, to modern readers, might appear romantic. Carrier’s hypothesis, therefore, invites us to reconsider how we interpret such relationships in ancient texts.

Moreover, if we accept Carrier’s premise that the Gospels are mythological rather than historical, then the question becomes less about whether Jesus and Lazarus had a literal romantic relationship, and more about what theological or symbolic purpose such a portrayal might serve. In this light, Lazarus could symbolize the ideal disciple — one who experiences death and resurrection, who is deeply loved by Jesus, and who bears witness to his glory.

Conclusion

Richard Carrier’s provocative suggestion that Lazarus might have been the beloved disciple — and perhaps even Jesus’ “boyfriend” in a symbolic sense — challenges traditional readings of the Gospels and highlights the mythological nature of these texts. Whether or not one accepts his conclusions, his analysis underscores the richness of the Gospel narratives and the multiple layers of meaning they can convey. By reading these stories not as historical records but as mythological creations, we open the door to a deeper understanding of their theological and literary significance.

References and further reading

• Richard Carrier, On the historicity of Jesus – Why we might have reason for doubt, 2014, Sheffield Phoenix Press, ISBN: 9781909697492
• Bart D. Ehrman, Jesus – Apocalyptic prophet of the new millennium, 1999, Oxford University Press on Demand, ISBN: 9780195124736
• Pagels, Elaine, The Gnostic Gospels, 2006, W&N, ISBN: 978-0753821145