Iconography is a tough hurdle for most protestants, it was for me too. Anecdotally, it is interesting to note that both the Muslims and the Rabbinic Jews were staunch iconoclasts beacause they deny both the divinity of Jesus Christ and His incarnation of God into the world. There is a ton of archaeological evidence pointing to Iconography in both 2nd temple Judaism and early Christendom. The catacombs of Rome (1st–3rd centuries) are covered in images of Christ, the Theotokos, saints, and biblical scenes.

Eusebius of Caesarea (4th c.) records that there were portraits of Christ and the apostles preserved in Christian communities.

This suggests that iconography was not an innovation of the 8th century but an ancient, apostolic practice. Which concludes my earlier post that councils were not to drum up new Theology but to preserve and defend it.

St. John of Damascus (8th century) — a key defender of icons during the Iconoclast Controversy:

“When the Invisible One became visible in the flesh, you may draw His image. When He, who is bodiless and without form, incomprehensible in His nature, took on the form of a servant and appeared in the likeness of men, then you may make an image of Him.”

When Christ was preaching in the synagogues there would of been icons all over the temple.

In the Old Testament, God forbids worship of idols (Exodus 20:4–5), but not sacred images used in worship of Him. In fact, He commands them:

Exodus 25:18–22 → God commands golden cherubim to be placed on the Ark of the Covenant.

Numbers 21:8–9 → God commands Moses to make the bronze serpent, which healed those who looked upon it.

1 Kings 6:23–29 → Solomon’s Temple was filled with carved cherubim, palm trees, and flowers — designed by divine instruction.

There is a clear difference in veneration and worship which is outlined in St John of Damascus treatise on Holy Images if you are interested.