You think?The Bible is not a textbook for life.That's just bibleidoltry.
It does seem to be their mis-interpretation of the Decalogue commonly known as the Ten Commandments.
Well, our icons and statues and paintings aren't idols, because we don't worship them. However, I'll give you a serious answer. A good explanation that I read once went something like this: under the old Law men were not allowed to create images of God specifically because, due to the heavily pagan surroundings, there was a possibility that the Hebrews over time might come to mistake the representation as God. God had not yet revealed himself in any physical form. However, the Divine was eventually revealed in physical form in Jesus. Because of this, it is now acceptable to portray God and others (angels, saints, etc.).
Of course, it's important to remember that even in the Old Testament some "graven images" were acceptable if they were used in a religious context. These images included the cherubim on the Ark and the bronze snake that Moses used to cure the Israelites of plague. Of course, worship of these images was and is unacceptable.
The Roman Catholic and particularly the Orthodox Churches cite St. John of Damascus' work "On the Divine Image" to defend the use of icons. He wrote in direct response to the iconoclastic controversy that began in the eighth century by the Byzantine emperor Leo III and continued by his successor Constantine V. St. John maintains that depicting the invisible God is indeed wrong, but he argues that the incarnation, where "the Word became flesh" (John 1:14), indicates that the invisible God became visible, and as a result it is permissible to depict Jesus Christ. He argues, "When He who is bodiless and without form... existing in the form of God, empties Himself and takes the form of a servant in substance and in stature and is found in a body of flesh, then you draw His image..." He also observes that in the Old Testament, images and statues were not absolutely condemned in themselves: examples include the graven images of cherubim over the Ark of the Covenant (Exodus 25:18-22) which God instructed Moses to make, the embroidered figures of cherubim angels which God told Moses to make on the curtain which separated the Holy of Holies in the Tabernacle tent (Exodus 26:31), or the bronze serpent mentioned in the book of Numbers. He also defends external acts of honour towards icons, arguing that there are "different kinds of worship" and that the honour shown to icons differs entirely from the adoration of God. He continues by citing Old Testament examples of forms of "honour": "Jacob bowed to the ground before Esau, his brother, and also before the tip of his son Joseph's staff (Genesis 33:3). He bowed down, but did not adore. Joshua, the Son of Nun, and Daniel bowed in veneration before an angel of God (Joshua 5:14) but they did not adore him. For adoration is one thing, and that which is offered in order to honour something of great excellence is another". He cites St. Basil who asserts, "the honour given to the image is transferred to its prototype". St. John argues therefore that venerating an image of Christ does not terminate at the image itself - the material of the image is not the object of worship - rather it goes beyond the image, to the prototype.
The offering of veneration in the form of latreía (the veneration due God) is doctrinally forbidden by the Orthodox Church; however veneration of religious pictures or Icons in the form of douleía is not only allowed but obligatory. Some outside observers find it difficult to distinguish these two levels of veneration in practice, but the distinction is maintained and taught by believers in many of the hymns and prayers that are sung and prayed throughout the liturgical year.
Veneration of icons through latreía was codified in the Seventh Ecumenical Council during the Byzantine Iconoclast controversy, in which St. John of Damascus was pivotal. Icon veneration is also practiced in the Catholic Church, which accepts the declarations of the Seventh Ecumenical Council, but it is practiced to a lesser extent, since Latin-rite Catholics today do not usually prostrate and kiss icons, and the Second Vatican Council enjoined moderation in the use of images. Eastern-rite Catholics still use icons in their Divine Liturgy, however.
And may I also add, in most protestant churches there is an image of a cross. They honor the cross and sing about it. They are told to come to the foot of the cross. No one thinks that someone praying in front of a cross is worshiping the cross as a god.
For a long time, most people were illiterate. Images, wether statues or stain glass windows or paintings depicting Christ, His life, His teachings and other important Biblical figures, were used to catechise people and remind them of the glory of Christ. Nowadays there are movies, books, posters, cartoons, CDs, bumper stickers, t-shirts and pictures used at Sunday school classes.
Cities are full of works of art and similarly in our homes we see art. Perhaps there are photos (not around in Christ’s time) hanging on the wall or statues or gnomes in the garden etc.
They make our house look nice; and statues etc make a church, the house of God, look nice too.
The most obvious example of an image would be a nativity set at Christmastime or the fish symbol used by early Christians. In our personal lives it would be photographs, reminding us of a summers at the beach and loved ones past. Photos in history books too. There are statues of Presidents in Washington and portraits of Kings and Queens in London.
God forbids the worship of images as God, in lieu of the 10 commandments. He does not however ban the making of images, as long as they are not worshipped.