Granted, all of God's intelligent creatures ascribe blessing, honor, glory and power to the Lamb (the Son of God) in Revelation. But such glory and honor is imputed to him within a context where, as the Lamb qua Lamb, he approaches the throne of God and "takes" a scroll from the hand of the Father, thus proving himself worthy (after conquering this world) to open the seven seals of the scroll since he bought persons for God out of every tribe, tongue and nation (Rev. 5:8-10).
The context is one of kingly investiture: the Lamb is honored and glorified because he is God's appointed King. Just as Jehovah's ancient people performed divinely approved acts of obeisance to God and the Judean King (1 Chronicles 29:20), so all of God's intelligent creatures honor the One upon whom YHWH has bestowed honor, glory, might and power (Heb. 2:7-9). See also Dan. 2:37 (LXX) for a similar ascription of praise to a ruler whose kingship is said to have been derived from God's sovereignty or permissive will, as it were; notice, however, that John never explicitly tells us the Lamb is worshiped. After noting that the Christusbild constructed of the Lamb in Rev. 5:13-14 "almost approaches deity," P.M. Casey provides these enlightening comments:
"This is almost heavenly worship, but it does not have to be perceived as such. Here, as always, the lamb is carefully distinguished from God, and he is not said to be divine. He does have other exalted functions. It is as a lamb that Jesus is victorious over the kings of the earth (17.14), and he shepherds the victorious martyrs (7.17) . . . Yet God is precisely what this figure is not, and this illustrates the social nature of the restraining factor of monotheism" (P.M. Casey, From Jewish Prophet to Gentile God, page 142).
Jn. 17:5 certainly does not teach that the Son shares the Father's glory; rather, Christ subsisted alongside the Father in a state of matchless glory prior to becoming flesh. The Gospel of John, as is the case with the book of Revelation, limits "worship" in the strong and proper sense to God the Father alone:
"The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created" (Rev. 4:10-11).
Some textual variants (as found in the TR) actually read ZWNTI EIS TOUS AIWNAS TWN AIWNWN in Rev. 5:14, thereby pointing to the Father as the rightful object of reverence, devotion, adoration and praise. Even if this is a scribal addition, it is solidly based on texts such as Rev. 4:9-11; 10:6; 15:7. See also Rev. 11:15-17; 15:4; 19:4.