 But the defender of the divine will view (2) has some responses available. The defender of this view can say, with respect to the first point, that a divine will view can capture the difference between the obligatory and the supererogatory not by appeal to the difference between acts of divine will that are expressed as commands and those that are not but rather as a difference between distinct types of act of divine will: the difference, say, between what God intends that we do and what God merely prefers that we do (cf. Quinn 1999, p. 56). Or, in the alternative, the distinction can be made within the divine will: one might characterize as obligatory those actions that God wills that one perform, and as supererogatory those actions that God wills that one perform if one is willing to do so, so that if one performs the action, one is doing what God wills, but if one does not, one is not doing what God wills that one not do. With respect to the second and third points, the defender of the divine will view can directly challenge Adams’ view that obligations generated within social relationships must always be expressed as demands. Spouses, for example, often take themselves to be obligated by what their spouses intend with respect to their behavior; indeed, it would be unseemly to hold oneself to be bound by one’s spouse’s will only if the spouse has actually made a demand on one. (“How can you blame me for not helping you empty the dishwasher? You didn’t tell me to!” does not often go over well.) One often wants another to perform some action without being told to; many actions have their value only through being performed without being prompted by a command. But, on (1), no act of the form ‘φ-ing, though God has not told me to φ’ could ever be obligatory.