I always felt the Holy Spirit was a person or being. You can sin against Jesus and be forgivin and you can sin against god and be forgivin but you can't sin against the Holy Spirit because you won't be forgivin.
"Whosoever speaketh against the holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come." Matt. 12:32
The thought generally deduced from this statement by those who consider the holy Spirit to be a personal God, separate and distinct from the Father and the Son, is that the holy Spirit is a much more important personage than either the Father or the Son. But as we have already seen, the Scriptures nowhere acknowledge more than one God, the Father, of whom are all things, and he superior to all; and one Lord, Jesus Christ, by whom are all things, and he next to the Father, exalted to that position by the Father's power. The holy Spirit was of the Father and by the Son, and hence could not be superior to them, if a person; but we have seen that there is no personality connected with the holy Spirit; rather it is the Spirit of a person or being, the Spirit of the Lord, his influence, his power, and, in this sense of the word, himself, representative of all his wisdom, majesty, power and love. Let us see, then, what the passage does signify.
From the context, we notice that our Lord Jesus had just been using this divine power, or holy Spirit, conferred upon him by the Father, to cast out a devil. The Pharisees who saw the miracle, and could not deny it, sought to turn aside its force by claiming that it was performed by Satanic power. In reply to them our Lord distinctly disclaimed the power he used as being his own, and asserts that it was divine power or influence, saying, "I cast out devils by the Spirit of God." He then upbraided the Pharisees for being so malicious as to attribute to an evil source that which they could not deny was a good work, and accompanied by no evidence whatever of sin, selfishness, or even ambition. He denominates them a generation of vipers, so set upon the traditions of their church that their minds were blinded to most simple and manifest truths. It was plainly evident that the power or influence which had possessed the afflicted one was devilish, malignant; and that any power which would dispossess it must be out of harmony with that evil disposition, so that these teachers were inexcusable, when they claimed, without any cause, that the miracle was performed by the power of Satan.
Our Lord pointed out further, that although they had not intentionally blasphemed Jehovah, nor had they particularly blasphemed himself, they had blasphemed against the holy power or Spirit which was operating in him. For them to have misunderstood and misrepresented the invisible God would have been a much lighter offense; and to have spoken evil of our Lord Jesus and to have misinterpreted his motives, claiming that he was merely trying to usurp a throne and to exalt himself in power, would also have been a comparatively light offense--measuring his motives by their own selfish ambition and pride. But their conduct was worse: after they had witnessed the manifestation of divine power in performing a good deed for the relief of one of their fellow-creatures from the power of the devil--to blaspheme this holy power, meant a degree of wickedness and animosity of heart of much deeper dye than either of the other offenses would have implied.
Our Lord pointed out to them that in their ignorance and blindness they might have misinterpreted him, his words, his efforts; and in similar blindness they might have misinterpreted many of God's dealings, and spoken evil thereof; but when once the power of God had been witnessed by them, in direct contrast with the power of the devil, the fact that they spoke evil of it implied most unmistakably that their hearts were in a most unholy condition. Sins of ignorance may be forgiven men--will be forgiven men-- because the ignorance came through the fall, and a ransom has been paid for all who shared in the fall and its curse. But sins against clear manifestations of divine grace cannot be attributed to weakness of the flesh and heredity, but must be properly charged up as wilful viciousness of the heart, which is unforgivable.
Wilful, intentional evil will never have forgiveness--neither in this age, nor in the coming age. God's proposition is not to force men into harmony with himself; but after redeeming them he will furnish to all an opportunity of coming to a knowledge of the truth and witnessing the goodness of God through the operation of his holy Spirit: whoever then continues out of harmony with the divine arrangement proves himself a wilful sinner, an intelligent opponent of the holy power of God--for such the Lord has no further provisions of grace.
Whether or not the Scribes and Pharisees came to a sufficiently clear appreciation of God's holy power to constitute them amenable to the Second Death, for reproaching it as an evil power, we cannot judge. We are not able to judge, because we are unable to read their hearts, and because our Lord did not fully state the matter in this connection. If assured they sinned against clear light, sinned to the full against the power of God, we could have no further hope for them, but should merely expect them to perish in the Second Death, as wilful rejectors of God's grace. But if they did not receive a sufficiency of light and knowledge, sufficient contact with the holy power of God, to constitute for them a full trial, they must ultimately come to such a full trial, before they could suffer the full penalty--Second Death.
But every sin against the holy Spirit, against clear light and knowledge of divine power, is unforgivable, because wilful. If it be a wilful sin against a measure of light, then "stripes," punishment, will result, unavoidably; if it be wilful sin against a larger measure of light and a greater favor in connection with the holy power of God, then a greater measure of stripes; but if the transgression involves a full, clear conception of right and wrong, and full, knowing opposition to the holy power of God, it would mean everlasting destruction, the Second Death, the full wages of sin. The forgiveness of sins secured by the ransom covers sins of ignorance or weakness resulting from the fall, and not personal, wilful, deliberate sins against light. We are not to forget, however, that many sins which contain a measure of wilfulness blend with it a measure of weakness or of ignorance of right principles or of both. To the proportion of its ignorance and weakness any sin is forgivable through the grace of God in Christ--through faith in and acceptance of his atonement: and to the proportion that any sin was wilful, intentional sin it is unforgivable--must be expiated by punishment--"stripes," so long as some forgivable quality inheres in the sin; death, destruction, when no forgivable quality can be found in the sin.
Thus seen, all wilful sin is sin against light, sin against the holy Spirit of truth--and such sin hath never forgiveness.