Introduction
Today, we celebrate the Second Sunday of Easter, also known as the Sunday of Divine Mercy.
Instituted by Pope Saint John Paul II in the year 2000, this feast invites us to reflect deeply on the boundless mercy of God, flowing from the heart of the Risen Christ. The devotion to Divine Mercy is rooted in the revelations received by Saint Faustina Kowalska, a Polish nun who recorded visions of Jesus urging the world to trust in his mercy and to be merciful to others.
This Sunday’s Gospel recalls the Risen Lord appearing to his disciples, offering them peace and the gift of the Holy Spirit, and entrusting them with the ministry of forgiveness. As we rejoice in the victory of Easter, we are reminded that God’s mercy is the heart of the Gospel — and that it is freely offered to all.
1st Reading – Acts 5:12-16
Many signs and wonders were done among the people
at the hands of the apostles.
They were all together in Solomon’s portico.
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord,
great numbers of men and women, were added to them.
Thus they even carried the sick out into the streets
and laid them on cots and mats
so that when Peter came by,
at least his shadow might fall on one or another of them.
A large number of people from the towns
in the vicinity of Jerusalem also gathered,
bringing the sick and those disturbed by unclean spirits,
and they were all cured.
One of the distinctive features of the Easter season is the absence of the Old Testament from the first readings, which is replaced by selections from the Acts of the Apostles. Throughout the Easter season, these readings from Acts describe the transformation that took place within the community of believers following the Resurrection.
In today’s first reading, we witness the early Church growing in faith and numbers through the powerful works of the apostles.
Many signs and wonders were done among the people at the hands of the apostles.
“Signs and wonders” (Exodus 7:3; Psalms 135:9; Acts 2:22,43; 4:30) are manifestations of God’s power, now working through the apostles by the authority given to them by Christ (Luke 9:1).
These miracles, like those of Jesus, were not ends in themselves but served as a proclamation of the inbreaking Kingdom of God.
They were all together in Solomon’s portico.
Solomon’s Portico, a colonnaded area on the eastern side of the Temple’s outer court (cf. Acts 2:46), became a gathering place for the early Christian community
None of the others dared to join them, but the people esteemed them. Yet more than ever, believers in the Lord, great numbers of men and women, were added to them.
The remarkable works of the early Christians inspired both reverent fear and admiration. While some hesitated to join them, perhaps out of awe or self-preservation (see Acts 5:1-11), many were drawn by the witness of faith and signs of divine favor.
Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them.
The fact that some did not think it necessary for Peter to touch the afflicted ones to cure them is striking, for even Jesus normally healed through touch.
The Greek word for “fall on” (episkiázō) is the same that appears in the stories of the Annunciation (Luke 1:35, the power of the Most High will overshadow you) and the transfiguration (Luke 9:34, a cloud formed and began to overshadow them). In all these cases, it is the mystery of God that overshadows and the power of God that effects wondrous things.
In other words, it’s ultimately God’s power, not Peter’s, that brings healing.
A large number of people from the towns in the vicinity of Jerusalem also gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured.
The scope of healing expands, geographically and spiritually. “Unclean spirits” likely included both demonic possession and other forms of psychological or emotional affliction.
Note that all were cured. No one is excluded from the grace of God.
2nd Reading – Revelation 1: 9-11a, 12-13, 17-19
I, John, your brother, who share with you
the distress, the kingdom, and the endurance we have in Jesus,
found myself on the island called Patmos
because I proclaimed God’s word and gave testimony to Jesus.
I was caught up in spirit on the Lord’s day
and heard behind me a voice as loud as a trumpet, which said,
“Write on a scroll what you see.”
Then I turned to see whose voice it was that spoke to me,
and when I turned, I saw seven gold lampstands
and in the midst of the lampstands one like a son of man,
wearing an ankle-length robe, with a gold sash around his chest.
When I caught sight of him, I fell down at his feet as though dead.
He touched me with his right hand and said, “Do not be afraid.
I am the first and the last, the one who lives.
Once I was dead, but now I am alive forever and ever.
I hold the keys to death and the netherworld.
Write down, therefore, what you have seen,
and what is happening, and what will happen afterwards.”
In Year C of the liturgical cycle, the second readings during the Easter season are taken from the Book of Revelation to remind us of Christ’s ultimate victory over sin and death. Easter celebrates the Resurrection, and Revelation offers a powerful vision of the Risen Lord reigning in glory, promising hope and renewal to a world in need of redemption. It assures the faithful that, despite present trials, Christ has triumphed — and so will his Church.
Revelation is a work of apocalyptic literature, a genre marked by vivid imagery, symbolic language, and visions that unveil heavenly realities and future events. “Apocalypse” means “unveiling” or “revelation.” This style is not meant to predict specific dates or events, but to offer encouragement and perspective to believers, especially during times of persecution or suffering. In Revelation, the veil is lifted to show that God is in control, Christ is victorious, and evil will not have the final word.
I, John, your brother, who share with you the distress, the kingdom, and the endurance we have in Jesus,
John identifies himself as a fellow Christian, sharing in the suffering, hope, and perseverance that come from being a disciple of Jesus.
found myself on the island called Patmos because I proclaimed God’s word and gave testimony to Jesus.
John’s exile to Patmos, a penal colony about 50 miles southwest of Ephesus, reflects the persecution early Christians faced for preaching the gospel, which was seen as a challenge to the state-sponsored civil religion.
I was caught up in spirit on the Lord’s day
“The Lord’s day” probably refers to the day of the week (Sunday), rather than to the eschatological Day of the Lord.
and heard behind me a voice as loud as a trumpet, which said, “Write on a scroll what you see.”
A voice directs John to record the vision he is about to experience, emphasizing its importance.
Then I turned to see whose voice it was that spoke to me, and when I turned, I saw seven gold lampstands
The lampstands recall the golden lampstand in Zechariah’s vision (Zechariah 4:2), symbolizing the presence of God and the Church.
and in the midst of the lampstands one like a son of man,
This figure is reminiscent of the “Son of Man” in Daniel 7:13, linking this vision to Jesus’ divine authority.
wearing an ankle-length robe,
This is the official dress of the High Priest (Exodus 28:4; 29:5; Wisdom 18:24; Zechariah 3:4).
with a gold sash around his chest.
This shows kingship (Exodus 28:4; 1 Maccabees 10:89; 11:58; Daniel 10:5).
In all, the vision is of Christ as priest-king.
When I caught sight of him, I fell down at his feet as though dead.
John’s response reflects the Old Testament belief that for sinful human beings to see God was fatal (Exodus 19:21; 33:20; Judges 6:22-23).
He touched me with his right hand
The right hand was generally used to brandish a sword or other weapon; the extension of the right hand specifically is a sign of reassurance, symbolizing protection and peace.
and said, “Do not be afraid.
Christ’s standard declaration of reassurance (Luke 1:13, 30; 2:10).
I am the first and the last,
The Christ figure in the vision identifies himself with three characterizations that find their origin in ancient Israelite tradition.
“The first and the last” is an epithet originally claimed by the God of Israel in Isaiah 44:6… I am the first and I am the last; there is no God but me (see also Isaiah 48:12).
the one who lives.
As the first cause of all creation, God alone is the truly living one, the source of all life (Psalm 42:1).
Once I was dead, but now I am alive forever and ever.
This is a clear reference to Christ’s resurrection, marking his victory over death, as described in Romans 6:9.
I hold the keys to death and the netherworld.
Christ’s conquest of death grants him authority (symbolized by keys) over life, death, and the netherworld.
Write down, therefore, what you have seen, and what is happening, and what will happen afterwards.
John is again instructed to record the vision for the benefit of the Church, not just for himself. This revelation is for all believers, to strengthen their faith and hope in the promises of Christ.
Gospel – John 20:19-31
On the evening of that first day of the week,
when the doors were locked, where the disciples were,
for fear of the Jews,
Jesus came and stood in their midst
and said to them, “Peace be with you.”
When he had said this, he showed them his hands and his side.
The disciples rejoiced when they saw the Lord.
Jesus said to them again, “Peace be with you.
As the Father has sent me, so I send you.”
And when he had said this, he breathed on them and said to them,
“Receive the Holy Spirit.
Whose sins you forgive are forgiven them,
and whose sins you retain are retained.”
Thomas, called Didymus, one of the Twelve,
was not with them when Jesus came.
So the other disciples said to him, “We have seen the Lord.”
But he said to them,
“Unless I see the mark of the nails in his hands
and put my finger into the nailmarks
and put my hand into his side, I will not believe.”
Now a week later his disciples were again inside
and Thomas was with them.
Jesus came, although the doors were locked,
and stood in their midst and said, “Peace be with you.”
Then he said to Thomas, “Put your finger here and see my hands,
and bring your hand and put it into my side,
and do not be unbelieving, but believe.”
Thomas answered and said to him, “My Lord and my God!”
Jesus said to him, “Have you come to believe because you have seen me?
Blessed are those who have not seen and have believed.”
Now, Jesus did many other signs in the presence of his disciples
that are not written in this book.
But these are written that you may come to believe
that Jesus is the Christ, the Son of God,
and that through this belief you may have life in his name.
In today’s gospel reading, we hear of Jesus’ first appearances to the apostles after his resurrection.
Earlier that day, he had revealed himself to Mary Magdalene (John 20:11-17), and she shared the astonishing news with the disciples (John 20:18). Despite her testimony, they remain hidden behind locked doors, gripped by fear.
On the evening of that first day of the week,
This is Easter Sunday, the very day of the Resurrection.
All gospel accounts that specify the timing of resurrection appearances place them on a Sunday, the “first day of the week,” which soon became the Christian day of worship.
when the doors were locked, where the disciples were, for fear of the Jews,
Still shaken by Jesus’ crucifixion, the disciples are hiding, afraid that they too might be arrested.
Jesus came and stood in their midst
Despite the locked doors, Jesus appears. His glorified body is not subject to physical barriers —evidence of his victory over death and his transformed, risen state.
and said to them, “Peace be with you.”
“Shalom.” In John’s gospel, Jesus’ first word to the disciples after his resurrection is a wish of peace. While it was a common greeting of the time, it is also a prayer for the eschatological blessings of health, prosperity, and all good things.
This gentle greeting must have been a great relief to the apostles, who were likely feeling deep fear and shame over abandoning Jesus during his passion.
When he had said this, he showed them his hands and his side.
By revealing his wounds from the crucifixion, Jesus shows the disciples that he is not a figment of their imagination or a ghostly entity. His tortured body is truly present.
There is no longer any doubt that this is the same Jesus whom they had known and loved, and who had been crucified.
The disciples rejoiced when they saw the Lord.
The disciples recognize him immediately and rejoice. All was not lost after all; their leader had returned.
Their joy fulfills Jesus’ promise from the Last Supper: “So you are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you” (John 16:22).
Jesus said to them again, “Peace be with you.
Once again, shalom. The message of peace is emphasized by repetition.
This was also promised at the Last Supper: “Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. You heard me tell you, ‘I am going away and I will come back to you’” (John 14:27-28).
Jesus has indeed come back to them, just as he promised, and he offers them peace.
As the Father has sent me, so I send you.”
Jesus commissions the apostles with the same divine mission given to him. This marks the foundation of apostolic authority.
Note: The word “apostle” means “one who is sent.”
What did [Christ] wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. “As the Father hath sent me, I also send you” (John 20:21). “As thou hast sent Me into the world I also have sent them into the world” (John 17:18). [Pope Leo XIII, Satis Cognitum]
And when he had said this, he breathed on them
An echo of Genesis 2:7, where God breathed life into Adam. Here, Jesus breathes new life into the Church, initiating a new creation grounded in the Resurrection.
and said to them, “Receive the Holy Spirit.
There is a beautiful word play here with the Hebrew ruah, which can mean “breath”, “wind”, and “spirit”.
Note the trinitarian nature of this event: Sent by the Father, Jesus gives the Holy Spirit.
Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
This is the institution of the Sacrament of Reconciliation. Jesus gives the apostles the authority to forgive sins: a divine power now exercised through the Church.
“Binding and loosing” is a judicial reference that expresses comprehensive authority, just as “left and right” or “flesh and blood” express totality. The Church’s mission is not partial, but complete.
With this bestowal of the Spirit, the disciples are endowed with the authority and power to carry on Jesus’ mission on earth.
Thomas, called Didymus, one of the Twelve,
This verse marks the beginning of the second post-resurrection appearance in this passage. Thomas, who was absent from the first event but central to the second, forms a kind of hinge between the accounts.
Note that the designation of “the Twelve” remains even though one of them has defected. Matthias will be selected by lot to replace Judas in forty days (Acts 1:16ff).
was not with them when Jesus came.
Why had Thomas not gathered with the rest of the disciples? Did he not share their fear of the Jews? Or was he too afraid to be associated with them? The reason for his absence is never given, but it does set up a profound moment of faith.
So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.”
The other apostles bear witness, as the Church must do. But Thomas will not believe based on the word of another.
Thomas represents the second generation of Christians, those who are called to believe in the testimony of others. In a way, the faith required of Thomas is even greater than that of those who had seen the risen Christ — he is asked to believe without the direct experience they were given.
Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.”
The circumstances are identical: locked doors, Sunday, and a greeting of peace. Jesus once again initiates the encounter.
Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.”
Jesus gently invites Thomas to move from doubt to faith. He uses Thomas’s exact words from before, though he was not visibly present when Thomas spoke them.
Though we may judge Thomas harshly for his doubt, Jesus does not. Instead, he invites Thomas to touch him, an invitation not extended earlier to the others.
Thomas answered and said to him, “My Lord and my God!”
Whether Thomas actually took Jesus up on his offer to probe the wounds is not stated, but his response is the most direct and complete confession of Jesus’ divinity in the gospels.
The other disciples recognized that the one in their midst was their Lord; Thomas declared that the risen Lord was God, a profession of faith that far outstrips the others.
In other words, Thomas recognizes both Jesus’ identity and divinity.
Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.”
This beatitude speaks directly to future believers. The Church is built not just on eyewitnesses but on the faith of those who trust their testimony.
Thomas becomes a model, not for his doubt but for his journey to faith. He represents all who come to believe without a physical encounter.
Now Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may come to believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.
John speaks directly to his audience, explaining his purpose for writing his gospel.
John’s purpose is evangelistic and pastoral. He is calling his audience, and us, to believe this good news even though we have not personally seen Jesus in the flesh.
Jesus’ Resurrection is not just a past event but a present source of peace, purpose, and life for those who believe.
Connections and Themes
The Second Sunday of Easter sets the tone for the entire Easter season, which lasts fifty days, culminating in the great feast of Pentecost. Our readings today introduce key themes — peace, mercy, faith, mission, and the presence of the risen Christ — that will echo and expand in the coming weeks.
Faith that conquers doubt. It’s easy to relate to Thomas. We, too, wrestle with doubts, especially when God feels distant or when life brings pain, confusion, or silence. But Thomas’s story is not one of condemnation — it’s one of invitation. Jesus meets him in the very place of his doubt, offering the wounds as proof of love. Likewise, in our first reading from Revelation, John is overwhelmed by the vision before him — yet Jesus reassures him with the same words he offers to all who tremble in uncertainty: “Do not be afraid.” These readings remind us that faith doesn’t always start with certainty. It begins with openness to encounter, and it grows when we allow Jesus to meet us — wounds, questions, and all.
Doubt is not the enemy of faith; it is often the doorway to a deeper, more personal belief.
Peace in the midst of trial. In the gospel reading, the disciples are behind locked doors, paralyzed by fear. Jesus enters, greeting them three times with the words “Peace be with you.” This isn’t just a polite phrase; it’s the gift of Christ’s presence, the calm that follows a storm, the stillness that grounds a soul in chaos. This peace of Christ transforms the disciples, and in our first reading, we see its fruits: courage, healing, bold proclamation. They step into the public square, no longer hiding but healing.
Jesus doesn’t always remove the trials in our lives, but he offers his peace within them — and that changes everything.
The power of the Risen Christ at work in the Church. The Easter season isn’t just about looking back to the Resurrection; it’s about living in its power now. In our first reading from Acts, the apostles become channels of healing and hope, and crowds gather, hungry for what they carry. Their witness shows us that the Church isn’t meant to be a museum of the past but a living vessel of Christ’s presence. Our second reading reinforces this truth: the risen Christ is not distant or disengaged. He walks among the lampstands — among the churches — alive and active. His power didn’t end at the empty tomb. It continues through his body, the Church, today: through us.
Sunday Readings 