But we have to face the question which naturally follows. What, then, did His sufferings and death mean? Why did He endure what are to us the temporal penalties, the diverse consequences of sin? And if He endured them, why are they not remitted to us? It is true, as has been shewn, that He bore just those sufferings which are the results and penalties of sin, even to that tremendous final experience in which man loses sight of God as he enters the valley of the shadow of death; but He bore them, not that we might be freed from them, for we have deserved them, but that we might be enabled to bear them, as He did, victoriously and in unbroken union with God. He, the Innocent, suffered, but the guilty do not 'go free;' for the very end and object of all the obedience that He learnt was, that He might lead man along the same path of suffering, not 'free,' but gladly submissive to the pains, which, but for Him, would be the overwhelming penalties of our sins. It may be true that 'punishment cannot be borne by anyone but the sinner[244],' and therefore it may be right not to call Christ's sufferings punishment, especially as the expression is significantly avoided in the New Testament. But it is certainly not true that the sufferings which result from sin cannot be borne by anyone but the sinner: every day demonstrates the falsity of such an assertion. Sufferings borne in the wrong spirit, unsubmissively or without recognition of their justice, are penal; but the spirit of humility and obedience makes them remedial and purgatorial. Christ, by so bearing the pains which sin brought upon human nature, and which the special sin of His enemies heaped upon Him, has not only offered the one perfect sacrifice, but has also given us strength to make the same submission, to learn the same obedience and to share the same sacrifice.