 Adams claims that obligations are not engendered in such cases; actually made demands are necessary. He offers three reasons for preferring the command conception in these cases. The first is that holding that obligation is a matter of divine command rather than divine will makes possible a distinction between the obligatory and the supererogatory: we can say that while God’s commands somehow makes certain acts obligatory, if God does will that we perform some act but does not command it, performing that act is supererogatory. The second is an appeal to the idea that theological voluntarism is a social conception of obligation: obligation arises in the context of the social relationship between God and created rational beings. (Not all versions of theological voluntarism affirm this; see the discussion of (3) below.) But, Adams says, in social relationships obligations arise only when demands are actually made. And the third reason is that there is something unsavory about obligations allegedly resulting from an act of divine will that is not expressed as a command: “Games in which one party incurs guilt for failing to guess the unexpressed wishes of the other party are not nice games. They are no nicer if God is thought of as a party to them” (Adams 1999, p. 261).