It could be that such sentiments are merely tongue in cheek. However, we ought not consider this to be an insignificant matter. The Scriptures lack the slightest hint of support for any notion of intercession on the part of one believer for another postmortem. This is also a matter upon which the church has spoken early and often. 

An individual dies and social media is flooded with sentiments about prayers for the deceased and their family members. Without doubt, it is altogether right and in keeping with a spirit of true Christian charity to pray fervently for the family members of one who has passed away. Any number of prayers can and should be offered to God on behalf of the those grieving the loss of their loved one. If the deceased and his or her family members are believers, they need other Christians to be praying for the comfort of the Gospel and the promise of the resurrection. If the family members of the deceased are unbelievers, they need us to be praying for them to come to know the saving grace of God in Christ. They may also need our prayers for their relational and material needs. However, it should strike us as strange to read statements–such as, “Praying that God will have mercy on him or her” or “May God grant that he or she may rest in peace”–made by professing Evangelicals about an individual who has recently died. It could be that such sentiments are merely tongue in cheek. However, we ought not consider this to be an insignificant matter. The Scriptures lack the slightest hint of support for any notion of intercession on the part of one believer for another postmortem. This is also a matter upon which the church has spoken early and often.

In his Reformed Dogmatics, Herman Bavinck explained,

“The Reformed rejected this intercession for the dead on the ground that their lot was unalterably decided at death. The fact is that neither the Old nor the New Testament breathes a word about such intercession…Intercession for the dead, therefore, has no basis whatever in Scripture, as Tertullian for that matter already recognized. For after he had discussed various church practices, including sacrifices for the dead (De corona militus, ch. 3), he added in chapter 4: ‘If, for these and other such rules, you insist on having positive scriptural injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer”…Since, then, intercession for the dead cannot stand the test of Scripture, the question concerning its utility and comfort is no longer appropriate. All the same, these two things are hardly demonstrable. For though it seems a beautiful thing that the living can help the dead by their intercessions and make up for the wrong they have perhaps done to them during their lifetime, in fact this church practice takes Christian piety in a totally wrong direction. It gives the impression that–contrary to Matt. 8:22–caring for the dead is of greater value than love for the living; it credits one’s own works and prayers with a meritorious, expiatory power that is effective even on the other side of the grave and benefits the dead; it is based on and conducive to the doctrine of purgatory, which, on the one hand, especially among the rich, fosters unconcern and, on the other hand, perpetuates the uncertainty of believers; and in the minds of Christians it weakens confidence in the sufficiency of the sacrifice and intercession of Christ.”1

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