This paper examines the references to eating in drinking in Revelation in the context of a range of cultic association meal practices and the ways such practices are discursively characterized both within the groups themselves and by outsiders. In particular, I analyze Revelation’s eating and drinking related material (esp. in Rev 2-3, 12, 17, and 21-22) in relation to the ascetic meal practices of particular cultic associations (e.g., Dionysiacs, Orphics, and Pythagoreans) and the ways those groups and their meal practices are frequently targeted with accusations of social subversion/danger (particularly in the form of accusations of cannibalism, blood-drinking, and human sacrifice/murder). I argue that Revelation promotes John’s preferred, ascetic meal practices (using water instead of wine and rejecting meat) over-against others within the Christ-worshipping communities of Roman Asia (i.e., wine-drinking and meat-eating practices). In the process, John defends against the kinds of accusations regularly leveled against similar groups (which are certainly leveled against Christ-worshippers as well, at least by the 2nd century) while also redeploying those same accusations against his Christ-following opponents and other social competitors.