Isa 28:7

“In fact, our fathers passed their lives in hunger, thirst and great mortification, by which they acquired purity. Above all they fled the wine habit, which is full of every evil. Troubles, tumults and disorders are caused in our members through the abuse of wine; this is a passion full of sin, it is sterility and the withering of fruit. For sensuality in unquenchable thirst stupefies the understanding, makes conscience overbold and snaps the rein on the tongue. Total joy is when we do not grieve the Holy Spirit, or become deranged by sensuality. As it is said, "The priest and the prophet were deranged by wine." … Therefore, all who have prepared to become disciples of Jesus should abstain from wine and drunkenness.”

“These too who sit in judgment and return the war in this generation, i.e., the best and most esteemed among them, erred because of wine, for now there is no good in them. they erred against the seer They mocked the words of the prophets. Jonathan renders: with eating delicacies, which they saw as a pleasure to them. they caused justice to stumble (פָּקוּ פְּלִילֶיהָ), they caused justice to stumble. פָּקוּ is an expression similar to (Nahum 2:11), “The stumbling (פִּיק) of knees”; (I Sam. 25:31) “A stumbling block (פּוּקָה).””

“They also, etc. There are also some of the men of Judah that have erred through wine, etc. The priest, whose duty it is to teach; the prophets, whose duty it is to exhort the people. בראה In the words of the prophet, who rebukes the people; בדברי הראה ═ בראה. פקו פליליה, they pervert judgment; by the subject they the judges are meant, and the verb פקו has a transitive meaning; or the words of the judgment are unstable, דברי the words of being supplied. I prefer this latter explanation; for פקו is intr.; comp. ופיק ברכים, and the tottering of the knees. (Nahum 2:11.”

“637. But these also. Here he threatens against those among the two tribes who disdain the predictions of the prophets; and first, against the princes, second, against the city or against the people, woe to Ariel (ch. 29). The first of these is divided into two parts. First, he sets out the threat; second, the consolation: give ear (Isa 28:23). Concerning the first, he does two things. First, he denounces the sin and threatens destruction at the same time; second, he excludes remedy: wherefore hear the word of the Lord (Isa 28:14). Concerning the first, he does two things. First, he denounces their lack of knowledge; second, their contempt of teaching: for command (Isa 28:10). 638. Concerning the first of these, he does two things. First, he denounces their fault, first setting out the error of them all together: but these also have been ignorant through wine: wine, and drunkenness (Hos 4:11), make one to fall away from God; second, the fault of their teachers: the priest and the prophet have been ignorant, as to ignorance of what is to be believed; they have gone astray, as to ignorance of what is to be done; him that sees, that is, God who sees all things. Hence the explanation of this can be found in: her priests have despised my law, and have defiled my sanctuaries (Ezek 22:26). 640. Note on the word, drunkenness (Isa 28:7), that the wicked are inebriated on the wine, first, of material liquor: be not drunk with wine, wherein is luxury (Eph 5:18); second, of carnal delight: come, let us be inebriated (Prov 7:18) with wine; third, of spiritual error, above: they have caused Egypt to err in all its works, as a drunken man staggers and vomits (Isa 19:14); fourth, of divine punishment: he has inebriated me with wormwood (Lam 3:15). The saints are also inebriated, first, with the tears of compunction, above: I will inebriate you with my tears (Isa 16:9); second, with the chalice of suffering: your chalice which inebriates me, how goodly is it (Ps 22[23]:5); third, with the incentive of love: eat, O friends, and drink, and be inebriated (Song 5:1); fourth, with a torrent of happy delight: they shall be inebriated with the plenty of your house (Ps 35:9[36:8]).”