Of these three—all incomprehensible to the finite and fallen human mind—omnipresence may be the hardest for us to grasp. It is a challenge even to define. The fact that we teach the doctrine of omnipresence is beyond question. Classic passages that describe it include Psalm 139:7-12 and Romans 8:35-39. However, what we mean by it, or how others understand us, can be much more difficult to discern.

Perhaps new to some is the concept that of all of God’s attributes this may be the one upon which there has been the most significant disagreement within historic, orthodox Christianity.

 

What Omnipresence Is

Our basic understanding of the doctrine of omnipresence, which many of us learned as children, is that God is present everywhere, at all times. Yet, even the universe cannot contain Him (Ac 17:24). When dealing with this issue, we must keep before us the concept that God, in His essence, is “Spirit” (Jn 4:24). We will take up the issue of Christ’s relationship to omnipresence, with regard to His incarnation, a bit later. But first, we need to establish this basic truth—that God’s presence everywhere relates to His eternal existence as spirit.

Now, angels are also spirit beings, but no one would argue that they are omnipresent. They are, in the words of my wonderful theology professor, the late Dr. Myron J. Houghton, “localized spirits.” When a Christian dies, he is also temporarily without a body—as only his immaterial spirit has life (2Co 5:8). Yet this does not make him omnipresent. But God, as spirit, is infinite and eternal—and omnipresent. But what exactly does that include?

The ESV Study Bible provides an excellent, concise definition of omnipresence when it states: “God does not have spatial dimensions and is present everywhere with his whole being, though he acts differently in different situations.” As an implication of this doctrine, it goes on to declare: “God can be sought anywhere regardless of place. Believers should never feel lonely, and the wicked should never feel safe.”[2]

Charles C. Ryrie also stated succinctly: “Omnipresence means that God is everywhere present with His whole being at all times.”[3] Speaking more technically, Lutheran theologian John Theodore Mueller called this “the attribute of God according to which He is illocally, but essentially, everywhere.”[4] John MacArthur and Richard Mayhue state: “Omnipresence indicates that God is present with every point of space in his entire being.”[5] They go on to explain, “These perfections mean that God is not diffused through space so that only part of him is in each place. Also, God is not bound to one place. God is fully present in every place…. God upholds the created order by being entirely present with every point of space”[6]

 

What Omnipresence Is Not

We need to emphasize—especially in a world where mysticism often trumps traditional theological orthodoxy—that omnipresence does not equate to pantheism, which is the belief that all is God.

The world is indeed God’s creation, but it is not God. For this reason, we do not worship any part of it (Isa 44:17; Ro 1:25). Ryrie stated of pantheism, “This heresy fails to distinguish the Creator from the created, a distinction taught in the very first verse of the Bible.”[7] MacArthur and Mayhue concur: “… he is distinct from and greater than creation.”[8]

The molecules of water in the measureless oceans of the world are not part of the essence of God. Were we to bow down to them, we would be guilty of the sin of idolatry. Yet, by some means beyond our understanding, if you were to dive into that very ocean, God would be there, and He would hear and answer your prayer (see Jonah 2:1-9).

Again, Ryrie maintained: “Omnipresence does mean that God is everywhere present but not diffused throughout or penetrating the universe.”[9] Mueller added: “God is present in all creatures, yet He is never a part of them….”[10]

 

Omnipresence and the Incarnation of Christ

Many Christians may not realize how closely intertwined omnipresence and communion are within the confessional Lutheran perspective. Martin Luther certainly taught “that the Lord’s bread in the Supper is His true natural body.”[11] Mueller, therefore, admits: “The true doctrine of God’s omnipresence is of special importance for the right understanding of the Lord’s Supper (Real Presence).”[12]

If Christ’s physical body can be universally present in the bread of the Lord’s Supper, this would have great implications for the doctrine of omnipresence. Therefore, it’s helpful for us to understand the Lutheran position, and doing so should refine our thinking as we consider both the incarnation and Christ’s omnipresence.

Carl Trueman gets to the heart of the issue when he asserts that Lutheran teaching at this point: “… rests on the notion that certain properties of Christ’s deity are communicated directly to his human nature.”[13]

Luther’s view of communion went on full display at the Marburg Colloquy in October of 1529, in a doctrinal disputation with fellow first-generation Reformer Ulrich Zwingli, which was held at Germany’s beautiful Marburg Castle. Luther disagreed vehemently with Zwingli’s view that the elements in the Lord’s Supper were only symbols of Christ’s body and blood. In defending Luther, Preus states: “Zwingli’s error is basically Christological, holding that Christ in His human nature is localized at the right hand of God, and therefore He cannot be bodily present in the Sacrament.”[14]

Interestingly, John Walvoord wrote about “the Lutheran teaching of the ubiquity of the human body of Christ.” He stated: “… it is held that, although the elements are not transubstantiated into the body of Christ, they contain the body of Christ. This concept is considered to be supported by the teaching that the body of Christ is everywhere. … Lutheran theologians have felt that the doctrine of omnipresence as it relates to the divine nature is properly also an attribute of the human body of Christ.” He concludes, “While it is normal for theology to consider Christ in His divine nature as omnipresent, the humanity of Christ always seems to have a local concept….”[15]

When all is said and done, are Lutherans just emphasizing the omnipresence of Christ’s Divine nature and its presence in the communion bread? Actually, no. Mueller is adamant: “… the omnipresence of the human nature was … divine and supernatural.”[16] But, Walvoord counters, “infinity cannot be transferred to finity … the two natures of Christ cannot lose or transfer a single attribute.”[17] Trueman states likewise, “… Reformed theology … holds to the principle that what is finite cannot comprehend or contain the infinite.”[18] On this basis alone, we conclude that it is not Christ’s actual physical body that we receive when we “partake of the Lord’s table” (1Co 10:21).

But Steven Mueller gets to the bottom line for Lutherans when he states, “Human reason cannot comprehend how Christ’s body can be in the bread of this meal or his blood in the wine.”[19] He continues: “The precise mechanism is a mystery to us: a mystery that cannot be explained in terms of human physics, chemistry, metaphysics, or philosophy. We believe the Lord’s words even though we cannot explain the presence of the body and blood.”[20] However, as the ESV Study Bible states simply: “One nature of Christ is sometimes seen doing things in which his other nature does not share.”[21]

 

The Current Session and Future Return and Reign of Christ

In His Divine nature, Christ continues to be omnipresent. But where then is Christ’s physical body located today? Acts 3:21 is a key text regarding His current ministry in Heaven. The New Testament is especially clear that He is currently seated at the right hand of God the Father. Amazingly, it essentially makes this assertion twenty-one times. See, for instance, Ephesians 1:20 and Colossians 3:1. Two more references describe Him “standing at the right hand of God” (Ac 7:55, 56).

Dispensationalists see an important distinction between Christ’s current session and His future reign over the entire Earth, in the millennial kingdom, from “the throne of David” in Jerusalem (see Isa 9:7 and Lk 1:32). The difference between these two is described explicitly in Revelation 3:21. He is currently sitting “with (His) Father on His throne.” But one day He will rule from His own throne.

 

Will the Holy Spirit Leave During the Tribulation?

Sometimes 2 Thessalonians 2:6-7 is used to teach that the Holy Spirit will be removed from the world before the tribulation begins. But how can this be true in light of the doctrine of omnipresence?

This problem is easily resolved. Even if we take the words “He who now restrains” (v. 7) to refer to the Holy Spirit—a view which I accept—there is no conflict. The Holy Spirit will indeed leave the Earth at the pretribulational rapture—but not in terms of His omnipresence. He will actually be very active upon the Earth during the years of the tribulation (see Eze 37:14; Rev 14:13; 22:17). He will leave only in the sense of ending the unique relationship that He came to have with church-age believers on the day of Pentecost (see Jn 14:16-17). No one would argue that His omnipresence was not evidenced before that time.

 

The Presence of God with the Believer

Some of the confusion that may trouble us as we grapple with the doctrine of God’s omnipresence will fade away when we keep a basic precept in mind. Ryrie summarizes the point as follows: “Omnipresence does not mean that the immediacy of His presence does not vary.”[22] Dr. Woodrow Kroll expounded upon this truth: “Because God is omnipresent, we are never out of His infinite presence. But there is a world of difference between His infinite presence and His intimate presence. Both King Saul and King David lived in God’s infinite presence, but only King David lived in His intimate presence.”[23]

The believer may draw great comfort from the doctrine of God’s omnipresence. Just as God is with us always, so He is with us everywhere (see Mt 28:20). Just as He never fails us, so He never forsakes us (Heb 13:5). This is true not only in terms of days and difficulties but also in terms of distance. No matter how dark the night, no matter how threatening our surroundings, no matter how bleak our prospects—God is right there. As Ryrie states: “No person can escape the presence of God. This warns unbelievers and comforts believers who, because God is omnipresent, can practice the experience of His presence in every circumstance of life.”[24]

I will never forget our first day of touring in Germany, as we arrived to celebrate the 500th anniversary of the Reformation, in September of 2017. The city of Wittenberg was our very first stop. The bus let our group out with two hours of free time around noon on a Friday, and our six days of exploring were officially about to begin.

Walking the streets of Wittenberg, in the shadow of the Castle Church where Luther posted his 95 theses on October 31, 1517, I stumbled into what we in America might call a military surplus store. It was filled with German military memorabilia.

I am not entirely sure of all that was in that store, because I did not take any pictures—and I did not stay very long! An elderly woman was kind enough to offer help (in German), but the store itself was dark, dusty, and musty. It smelled like mildew.

I don’t want to be driven by feelings but, in this case, it seemed that I could sense a level of spiritual darkness in that place. I was, frankly, repulsed and wanted to leave as quickly as I could.

Isn’t it amazing—here I was literally down the street from one of the greatest sites in all of church history … in a place that made me feel as far from God’s presence as I might ever hope to be.

I may not have felt it at that moment—but I know that God was still right there with me. And, as a believer, I don’t just acknowledge His infinite presence, but I can also experience His intimate presence.

Let us rejoice together, even with the limited understanding that our fallen, finite minds provide, in the astonishingly awesome doctrine of omnipresence.

 

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ENDNOTES

[1] Millard J. Erickson, Christian Theology (Grand Rapids: Baker Book House, 1985), 267.

[2] ESV Study Bible, Wayne Grudem, Gen. ed.(Wheaton, IL: Crossway, 2008), 2512.

[3] Charles Ryrie, Basic Theology (Chicago: Moody Press, 1999), 46.

[4] John Theodore Mueller, Christian Dogmatics (St. Louis: Concordia Publishing House, 1934), 165.

[5] John MacArthur and Richard Mayhue, Biblical Doctrine (Wheaton, IL: Crossway, 2017), 173.

[6] Ibid., 173-74.

[7] Ryrie, 46.

[8] MacArthur and Mayhue, 174.

[9] Ryrie, 46.

[10] Mueller, 166.

[11] Quoted by Herman A. Preus, A Theology to Live By (St. Louis: Concordia Publishing House), 157.

[12] Mueller, 167.

[13] Robert Kolb and Carl R. Trueman, Between Wittenberg and Geneva (Grand Rapids: Baker Academic, 2017), 76.

[14] Mueller, 160.

[15] John Walvoord, Jesus Christ Our Lord (Chicago: Moody Press, 1969), 115-16.

[16] Mueller, 280-81.

[17] Walvoord, 115.

[18] Kolb and Trueman, 76.

[19] Steven P. Mueller, Called to Believe, Teach, and Confess (Eugene, OR: Wipf and Stock Pub lishers, 2005), 353.

[20] Ibid., 354.

[21] ESVSB, 2519.

[22] Ryrie, 46.

[23] Personal correspondence, 2/17/22.

[24] Ryrie, 46-47