 This account is compatible with (1) and (2), because it could be that the way that God makes it the case that an act is obligatory is necessarily through the giving of commands (as in (1)) or through antecedently intending (as in (2)) the performance of that action. So it is not really, in its most general form, a competitor to (1) and (2). It could be made a competitor by adding claims about the way that the divine will brings it about that these obligations obtain. A defender of (3) might add that on his or her view the divine intention that A be obligated to φ is the immediate, total, and exclusive cause of its being obligatory for A to φ (cf. Quinn 1999, p. 55). If so, then a divine command that A φ or a divine antecedent intention that A φ could not be partial or mediate causes of its being obligatory for A to φ. But note that even thus strengthened (3) is compatible with (1) or (2) understood as an identity claim: if the claim is that obligations just are divine commands or divine intentions, then the compatibility with (1) and (2) is reestablished.