 Suppose first that the defender of the supervenience view affirms that moral obligation is wholly distinct from divine command. If so, then all of the arguments that were raised against the causation formulation can be leveled against the supervenience view. The no authority issue will arise. Because the states of affairs its being obligatory to φ and God’s commanding φ-ing will be distinct, the supervenience account lacks the resources to underwrite divine authority. For God is authoritative only if God’s commands are themselves reasons for action, but if the states of affairs its being obligatory to φ and God’s commanding φ-ing are distinct, then God’s commands will not be themselves reasons for action on the adequately strengthened supervenience view. And if these commands are not themselves reasons for action, then God does not constitutively actualize reasons for action by His commands; and if God does not constitutively actualize reasons for action by His commands, then God is not authoritative. The lack of precedent issue will arise. For the adequately strengthened supervenience view cannot view obligations as constituted by divine commands, and no theological voluntarist worthy of the name will see God’s commands as merely enablers or defeater-defeaters for obligations; and so the relationship between divine commands and moral obligations is bound to be unprecedented and mysterious. And the Humean issue will arise. For the causation view is, after all, just the adequately strengthened supervenience view plus the claim that the dependence relationship involved in a particular sort of causal dependence. So, understood as affirming a dependence relationship between wholly distinct moral obligations and divine commands, the supervenience view has all of the problems of the causation view.