The claim that God would not command evil because it goes against God's nature does not actually change the problem, but only reorganizes it. The question might then be reasonably asked, "Where does God's nature come from?" Did God create it himself? If so then God's whims are still behind what he considers right and wrong, and the dilemma still applies. If, on the other hand, God did not create his own nature, then either someone else created it (in which case the dilemma applies to the creator of God's nature) or the morality contained in God's nature is inherent in some way (in which case God is not truly the author of right and wrong).
Michael Martin has argued that theistic objections to the dilemma solve nothing, because it can easily be reformulated in terms of God's character: "Is God's character the way it is because it is good or is God's character good simply because it is God's character?" The structure of this modified dilemma is exactly the same as before, and it appears to be if anything harder to escape.
If we identify the ultimate standard for goodness with God's nature, then it seems we are identifying it with certain of God's properties (e.g., being loving, being just). If so, then the dilemma resurfaces: is God good because he has those properties, or are those properties good because God has them?