I’d encourage you to read the article, it covers that. He almost certainly wasn’t a communist but was sympathetic because he hated “modernity.”

Even so, Marxism was an important if oblique influence on Wittgenstein’s later thought. It was Piero Sraffa’s critique of bourgeois economics, one which sought to restore its reified categories to their historical contexts, which helped to inspire what one might call the anthropological turn in his Wittgenstein’s philosophical thought, and which provided the Philosophical Investigations with what Wittgenstein, in the Preface to that work, called its “most consequential ideas.” It was also Sraffa who made the Neapolitan gesture, fingers swept out from under chin, which played a part in transforming Wittgenstein’s conception of language while the two men were traveling together on a train.

Treating a philosophical problem, Wittgenstein remarks in the Investigations, is like treating an illness. “It is possible,” he writes in his Remarks on the Foundations of Mathematics, “for the sickness of philosophical problems to get cured only through a changed mode of thought and of life, not through a medicine invented by an individual.” Marx might have said just the same of ideology. For both thinkers, such conceptual problems are symptomatic, rather as the neurotic symptom for Freud marks the site of some pathological disturbance in everyday life—one that, like ideology, it both reveals and conceals. Marx, Nietzsche, Freud, and Wittgenstein are not in the business of treating symptoms. Instead, they seek to tackle the root cause of the disorder, which means approaching its various expressions in a diagnostic spirit. Only through a change of behavior might some of our conceptual snarl-ups be consigned to the ashcan of history. “I am by no means sure,” Wittgenstein comments, “that I should prefer a continuation of my work by others to a change in the way people live which would make all these questions superfluous.”