God is both omnipresent and not omnipresent.

As with the omniscience texts, 'walking' and 'coming down' language belongs to theophanic/anthropomorphic narrative convention, staging God's engagement with the human drama in spatial, embodied terms comprehensible to the narrative's human characters and audience — a standard device in both biblical and broader ANE literature — not a metaphysical claim that God is ordinarily confined elsewhere and must travel. Classical theology (Aquinas, *ST* I q.8) defines omnipresence carefully: God is present to all things 'by essence, presence, and power' as the continuously sustaining cause of their very being, not as a body occupying and filling volume the way physical objects are located. This is a difference in kind, not merely degree, from spatial location as ordinarily understood. The ascension/heavenly-session texts require Christological precision rather than a denial of omnipresence: the Chalcedonian Definition (451 AD) confesses that the incarnate Son possesses two complete natures, divine and human, united in one person without confusion or division. Localized, bodily language ('seated,' 'ascended') properly describes the human nature, which is genuinely, bodily located; the divine nature, per the historic doctrine (articulated explicitly in the Reformed tradition as the *extra Calvinisticum*, but rooted already in patristic Christology such as Athanasius's *On the Incarnation*), remains fully omnipresent even during and after the incarnation. This is not an ad hoc rescue invented to answer a modern objection; it is precise conciliar Christological grammar developed over centuries specifically to hold together the reality of the incarnation with the unchanged transcendence of the divine nature.

This essence/localized-incarnate-presence distinction displays a level of theological sophistication absent from pagan polytheism, where deities are simply localized, competing, spatially-limited beings (a god of the mountain who is genuinely absent from the valley); it coherently secures both God's radical transcendence and His genuine, particular, historical immanence in the incarnation.