This too is confusing. If you took as much care in your responses here as you presumably do in your scientific papers, discussion would run more smoothly. In the first sentence you contend that the idea of a deceptive God is a response to the Omphalos hypothesis, but later in that sentence and in the next sentence you say that deception is central to the Omphalos hypothesis itself. I can’t tell which you mean. The latter is certainly not true; Gosse presented appearance of age as non-deceptive. The former is true, but it makes the claim of deception external to Omphalos, which falsifies your point.
This has been said before, but Gosse’s greatest failure (aside from the belief that his idea would satisfy anyone) is that he fails to distinguish necessary appearance of age, required for some kind of function, with unnecessary appearance of age, which can have no other purpose than deception. There really isn’t a lot of necessary appearance of age. Tree rings, for example, have no function. So that’s the real question: is some feature of the reconciliation of the Adam story with the evidence functionally necessary, or is it just there to render creation undistinguishable from evolution? If the former, no deception is implied. If the latter, we should properly conclude that the hypothesis entails deception.