06 March 2026

My anxieties about being stuck
in the Gulf ended with a quick
dash through Muscat Airport
last night and I am back home

I caught last night’s flight in Muscat with moments to spare and no time for coffee (Photograph: Patrick Comerford, 2026)

Patrick Comerford

Despite all my heightened fears anxiety, I didn’t find myself hanging around in Muscat International Airport in Oman last night or this morning. I left our flat in Kuching early on Thursday morning for a two-hour flight to Kuala Lumpur, and then to Muscat on a delayed seven-hour flight from Kuala Lumpur in the middle of the night. The delay left me with only minutes to spare before (breathlessly) catching my third flight – an eight-hour journey to Heathrow – and arrived in London early this morning.

Door-to-door, from Kuching to Stony Stratford, it was a 38-hour odyssey, and I feel washed out and exhausted this evening.

I had flown this route only two weeks previously, in the opposite direction, and had no hint at the time that all would not be well in the Gulf and the Middle East on the way back.

In normal times, before this conflict erupted a week ago, Muscat has been an alternative for perhaps more discerning travellers who preferred Oman to Dubai and its glitzy skyscrapers, brash brand-and-label shops and an overpowering, overwhelming commercialism. The World Travel and Tourism Council says Oman is the fastest growing tourism destination in the Middle East. Until last week.

Oman, officially the Sultanate of Oman, is the oldest independent state in the Arab world, ruled by the Al Bu Said dynasty since 1744. It has a population of almost 5.5 million people, a land area of 315,331 sq km, and is in the south-east corner of the Arabian Peninsula, sharing land borders with Saudi Arabia, the United Arab Emirates and Yemen. Muscat is the capital and the coastline of Oman faces the Arabian Sea to the south-east and the Gulf of Oman on the north-east.

Oman has been better known to tourists for its postcard beaches and green mountains. But in the past week, Muscat has become a major hub for a very different kind of visitor: people stranded by the closure of airspace across the Gulf and the Middle East and who are willing to pay a premium to be evacuated from the region.

The British government has chartered a number of planes this week to evacuate tourists and exiles who have found themselves trapped in the Gulf, and many are making their way from the United Arab Emirates to Oman. The drive from Dubai to Muscat takes about five hours, and it is now a busy route for people hoping to escape a long and arduous stretch of time in an increasingly tense Gulf area. Flights out of Dubai have been cancelled, as debris from Iranian missiles and drones rains down on the airport and on the artificial island of Palm Jumeirah.

Oman Air has increased flights from Muscat to Europe to accommodate stranded and fleeing travellers (Photograph: Patrick Comerford, 2026)

I travelled late at night from Kuala Lumpur to Muscat on Oman Air, which has increased flights from Muscat to Europe to accommodate stranded and fleeing travellers, and it is also running buses to bring them from the United Arab Emirates.

UAE airspace has been largely shut down to commercial flights since Saturday, stranding tens of thousands of business and leisure travellers in Dubai. The fluidity – and the danger – of the situation is triggering fear among many visitors in Dubai. Large numbers have been forced to extend their hotel stays, there us panic-buying of food and medicine, while they look for alternative ways to get out.

In the last few days, Austrian Air has flown people out from Muscat, and the Italian defence minister was picked up by the air force in Oman, where he travelled by land from Dubai.

Many of the people who have been flocking to Muscat this week seem to have access to large funds and paid extortionate demands to evacuate by land to Oman and then fly out by private jets while UAE airspace is closed. It all comes at an extraordinary price: one report says fast-track transfers to Oman now cost $5,000 per car, with some families even paying anything from $150,000 to $200,000 to be evacuated.

World governments are also trying to evacuate passengers through either Oman or Saudi Arabia. The first flight carrying Irish people who were stranded in Dubai arrived in Dublin a few days ago.

One American businessman I spoke to was travelling to Chicago, and found himself marooned without a flight, unable to book alternative options or the possibility of finding an hotel room. An English couple whose flight from Thailand to Muscat was delayed were left sleeping on the floor in the airport with no hotel rooms available, and believed they may have managed to get one of the last pair of seats on last night’s flight out to Heathrow.

An hotelier I was talking to said hotels in Muscat know they can charge what they want to these nights, and also fear the present crisis may have put an end to tourism in Oman for a long time to come.

Emotions and fears aside, I was prepared to find I was stuck in Muscat late last night and early this morning, with no idea when I might get out of Oman. I had decided to pack light, with only one small back pack, and at the time did not realise how wise that was going to be.

I had a boarding pass and my seat number. My anxieties may have given me enough adrenaline to run through the airport and reach Gate C6 with just three minutes before boarding began. There wasn’t even time to log-on to the airport WiFi and message Charlotte to say I was safe and boarding or to post that on Facebook. Had I not caught the same flight by a hair’s breadth, I wonder how long I would have been left waiting for a seat on already overbooked flights.

Tensions were running so high that a number of full-grown adult, mature men had a stand-up shouting match in the aisles of the plane during last night’s flight, and it took a lot of persuading from the cabin crew before they were seated again.

Unable to sleep, I spent most of the flight playing computer chess and watching the flight path on the screen in front of me. The Oman Air flight out two weeks’ ago had crossed from Turkish into Iraqi airspace, and then flown across Iran and across the Gulf to Muscat. On the return journey last night, the plane was redirected across the Arabian Peninsula and Saudi Arabia, then over the Sinai Peninsula, Cairo and Alexandria, then Chania in Crete, the southern Peloponnese, Kefalonia and Zakynthos, then across Italy, Switzerland and France.

I have slept much of this afternoon at home in Stony Stratford, comforted by the sound of the bells of Saint Mary and Saint Giles next door striking out the quarter hours and hours. I may well have been just one among the 25,000 Irish people who are said to feel they are stranded in the Gulf this week.

Charlotte faces a similar journey next week. Hopefully it’s not going to be as arduous

Last night’s flight from Muscat was safely redirected away from the Gulf and flew across Saudi Arabia and Egypt (Photograph: Patrick Comerford, 2026)

Daily prayer in Lent 2026:
17, Friday 6 March 2026

‘Now when the owner of the vineyard comes, what will he do …’ (Matthew 21: 40) … vineyards, vines, groves and terraces near San Gimignano in Tuscany (Photograph: Patrick Comerford)

Patrick Comerford

Lent began more than two weeks ago on Ash Wednesday (18 February 2026), and this week began with was the Second Sunday in Lent (Lent II). I caught a flight on an Oman Air flight from Muscat that lands in London Heathrow at 5:55 this morning, but my travel plans were facing disruptions caused by the chaos and confusion in the Middle East since last weekend. In all the confusion, I caught this flight with just minutes to spare, and I hop to find a suitable place in Stony Stratford to see the match between Ireland and Wales in the Six Nations Championship this evening.

Before today begins, between flights, airports and the chaos that surrounds me, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘Now when the owner of the vineyard comes, what will he do?’ (Matthew 21: 40) … ripening grapes on the vines at the Hedgehog in Lichfield (Photograph: Patrick Comerford)

Matthew 21: 33-43, 45-46 (NRSVA):

[Jesus said to them:] 33 ‘Listen to another parable. There was a landowner who planted a vineyard, put a fence around it, dug a wine press in it, and built a watch-tower. Then he leased it to tenants and went to another country. 34 When the harvest time had come, he sent his slaves to the tenants to collect his produce. 35 But the tenants seized his slaves and beat one, killed another, and stoned another. 36 Again he sent other slaves, more than the first; and they treated them in the same way. 37 Finally he sent his son to them, saying, “They will respect my son.” 38 But when the tenants saw the son, they said to themselves, “This is the heir; come, let us kill him and get his inheritance.” 39 So they seized him, threw him out of the vineyard, and killed him. 40 Now when the owner of the vineyard comes, what will he do to those tenants?’ 41 They said to him, ‘He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.’

42 Jesus said to them, ‘Have you never read in the scriptures:
“The stone that the builders rejected
has become the cornerstone;
this was the Lord’s doing,
and it is amazing in our eyes”?

43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.’

45 When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. 46 They wanted to arrest him, but they feared the crowds, because they regarded him as a prophet.

‘The stone that the builders rejected has become the cornerstone’ (Matthew 21: 42) … a cross cut into a cornerstone in the main church in the Monastery of Vlatádon in Thessaloniki (Photograph: Patrick Comerford)

Today’s Reflection:

It is sometimes said that the parables are ways in which Christ makes truth more accessible, taking complicated theological ideas and rephrasing them in terms that anyone can understand. But sometimes he says he is telling his parables for the opposite reason, so that the crowds might not understand (see Matthew 13: 1-9, Mark 4: 1-9, and Luke 8: 9-10).

When confronted with these puzzling parables, we are sometimes tempted to resolve the ambiguities by interpreting them allegorically. We start out by deciding immediately the characters, the objects and the actions represent; we decide before we interpret or try to apply those parables which character or object represents God, which one is Christ, who represent the Disciples, and so on.

In other words, we try to harmonise difficult parables with our own already-formed views, rather than allowing those parables to challenge and reshape our views.

But Christ tries through his parables to get us to challenge what we already presume to be simply true.

In today’s Gospel reading (Matthew 21: 33-43), do we read the parable in the way we have learned to read it? We already presume the landowner is God. God sends messengers to people (in particular, to Israel). The people reject the messengers. God sends his son. The people kill the son. So God is going to reject Israel and choose another people. But how well does the parable really fit that interpretation? How well does that interpretation fit the weight of the canon regarding the role of Israel?

As a point of comparison, it might be useful to look at the theology of Israel in Saint Luke’s Gospel and the Acts of the Apostles, where we find a continuing and central role for Israel. There the invitation extended to Gentiles through Christ is to join Israel, God’s people.

At the apostolic council in Jerusalem (see Acts 15), the Christian leaders present include Pharisees (see verse 5) – not former Pharisees, but Pharisees. In the Acts of the Apostles (23: 6), Saint Paul continues to identify himself as a Pharisee – not as a former Pharisee.

For Saint Luke, the vineyard of Israel has not been taken away to be given to others. Instead, Christ has opened it to new workers called to gather in God’s abundant harvest.

The setting of the parable is the estate of a wealthy landowner. This landowner does not live on the land, and does not work at planting or harvesting. The hard work is carried out by the hired labourers, who must turn over most of what they grow to the landowner. The landowner in the parallel parable in Luke 19 is a harsh, demanding man, reaping what he does not sow (see Luke 19: 20).

This absentee landlord does not send messengers out of any great love for the people or the land, but to collect the profits from their labour that sustain his life of ease in the cosmopolitan city where he lives.

In Saint Matthew’s version of parable, the farmers have had enough. The next time the landowner sends one of his servants to collect the rent, the farmers send him packing. Forget how you have consistently read this parable for years. Those who listened to Christ telling this parable for the first time probably smiled at the demanding landlord getting a revolutionary response from the exploited tenants living on the edge and on the margins.

After all, Saint Paul tells us in the Pastoral Epistles: ‘for the scripture says, “You shall not muzzle an ox while it is treading out the grain,” and, “The labourer deserves to be paid”.’ (I Timothy 5: 18).

Then the landowner sends another agent to collect the rent. Again, the farmers get together to send him away empty-handed. More cause for rejoicing among the first listeners.

Then the son of the landowner arrives. He has a different standing than the messengers. He is the son, perhaps the ‘beloved son,’ probably the only son. If he is the heir and the landowner had died, then he has inherited the estate himself. If the son dies and he does not have an heir, the land goes to those who live on it, and the farmers will be free. The farmers have been resisting years of what they feel has been exploitation, and now they rise up and kill the son.

But the twist in the story is that the landowner is not dead. He does exactly what we expect him to do in the circumstances. He wreaks revenge, slaughters the farmers and replaces them with others. He does this so he can return to his life of ease in the city, living on the income provided by the labour of others.

However, no-one among those who hear this ending to the story for the first time would hardly regard it as comforting or good news.

The chief priests and the scribes who are listening the audience, and who come from the same social class as the rich landowner and his hirelings, must realise that they have just heard a scathing condemnation from Christ of how they exploit their fellow Jews.

The peasants or tenant farmers who hear the story are reminded that escalating the spiral of violence only results in more violence being visited upon them and their children.

Everyone who listens is challenged to rethink their prejudices and their judgmental values. In this, the parable is a challenge to us today.

In what ways are we like the absentee landlord, dependent on the exploitation of others to support our lives of relative ease?

How much do we consume without knowing or caring about where our clothes, our coffee, our computers, our gadgets and toys come from, or about the cost to poor people and the environments in which they live?

In what ways are we like the agents, willing to do wrong to achieve what we think is right, to escalate interpersonal and international conflict in ways that will be visited upon generations to come?

And in what ways are we responding to Christ’s challenge to care for those the world disregards and to disregard the world’s standards of strength and honour?

As Sarah Dylan writes, Christ challenges us to do the unthinkable, to turn the other cheek and let others think us weak, to care as much for God’s children who make our clothes and shoes, who mine the ore for our electronics and dispose of the toxic computer monitors we discard when want newer and better ones, as we do for our own children.

Christ challenges us to bless and honour the peacemakers rather than the mighty, to strive for justice and peace and the dignity of every human being above our own comfort.

<>iIn a vineyard in Rivesaltes in the south of France (Photograph: Patrick Comerford)

Today’s Prayers (Friday 6 March 2026):

The theme this week (1-7 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Saint David’s Day’ (pp 34-35). This theme was introduced on Sunday with Reflections by the Revd Sarah Rosser, Team Vicar in the Netherwent Ministry Area, Diocese of Monmouth, Church in Wales.

The USPG Prayer Diary today (Friday 6 March 2026) invites us to pray:

We remember those who showed us your love in word and deed. We give thanks for those who have died in faith, and we pray to share with them the joy of your presence for ever.

The Collect:

Almighty God,
you show to those who are in error the light of your truth,
that they may return to the way of righteousness:
grant to all those who are admitted
into the fellowship of Christ’s religion,
that they may reject those things
that are contrary to their profession,
and follow all such things as are agreeable to the same;
through our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Almighty God,
you see that we have no power of ourselves to help ourselves:
keep us both outwardly in our bodies,
and inwardly in our souls;
that we may be defended from all adversities
which may happen to the body,
and from all evil thoughts which may assault and hurt the soul;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
by the prayer and discipline of Lent
may we enter into the mystery of Christ’s sufferings,
and by following in his Way
come to share in his glory;
through Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Ripening grapes on a vine in Tsesmes, east of Rethymnon in Crete (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org