 There are various ways to resist this argument. Many compatibilists about free will deny that this sort of ability to do otherwise is a requirement on freedom; even if they insist on there being some possibility of the agent’s acting otherwise given some alternative possible set of desires, they do not hold that at the point of action, with all held constant, it must be possible for the agent to act otherwise. (See the entry on  compatibilism.)  So given compatibilism, we cannot object that God is unfree simply because at the point of divine choice the only real possibility is that God declines to choose to do wrong. Furthermore, God’s willing is not constrained by anything other than the constraints of logical possibility, and there is nothing that can (efficiently) cause God to choose one way rather than other; God is the ultimate source of God’s action, such that nothing is causally explanatorily prior to God’s choice. If compatibilism is the true view about the relationship between freedom and the capacity to act otherwise, then it seems that the fact that there is no possible world in which God acts in any but the best way does not call into question that action’s being free and thus subject to moral assessment.