 Even if it turns out that (3) is not an obvious competitor with (1) and (2), it is still worth asking whether it is true. Though Quinn eventually rejected (3), at one point he argued for it by appeal to divine sovereignty: because every state of affairs that obtains that does not involve God’s existing depends on God’s will, a fortiori every normative state of affairs that does not involve God’s existing depends on God’s will. (Quinn thought that its being obligatory to obey God is a state of affairs that involves God’s existing [Quinn 1990, pp. 298–299], but for a reason to reject that claim see Murphy 1998, pp. 12–13.) It does not seem, though, that this argument would support (3) in the strengthened version that holds that the dependence must be immediate, total, and exclusive. After all, very few folks want to say that every state of affairs that is brought about by God’s will is brought about by God’s will exclusively, totally, and immediately. While it is plausibly part of theism that every state of affairs that obtains, apart from those that involve God, is somehow dependent on God’s will, this does not show that deontic states of affairs are more interestingly connected to the divine will than states of affairs involving mathematics, or physics, or accounting (Murphy 1998, pp. 14–16).