2. The biblical story of creation is meant to supplant other ancient creation stories more than imitate them. Moses wants to show God's people "this is how things really happened." The Pentateuch is full of warnings against compromise with the pagan culture. It would be surprising, then, for Genesis to start with one more mythical account of creation like the rest of the ANE.
3. The opening chapters of Genesis are stylized, but they show no signs of being poetry. Compare Genesis 1 with Psalm 104, for example, and you'll see how different these texts are. It's simply not accurate to call Genesis poetry. And even if it were, who says poetry has to be less historically accurate?
4. There is a seamless strand of history from Adam in Genesis 2 to Abraham in Genesis 12. You can't set Genesis 1-11 aside as prehistory, not in the sense of being less than historically true as we normally understand those terms. Moses deliberately connects Abram with all the history that comes before him, all the way back to Adam and Eve in the garden.
5. The genealogies in 1 Chronicles 1 and Luke 3 treat Adam as historical.
6. Paul believed in a historical Adam (Rom. 5:12-21; 1 Cor. 15:21-22, 45-49). Even some revisionists are honest enough to admit this; they simply maintain that Paul (and Luke) were wrong.
7. The weight of the history of interpretation points to the historicity of Adam. The literature of second temple Judaism affirmed an historical Adam. The history of the church's interpretation also assumes it.
8. Without a common descent we lose any firm basis for believing that all people regardless of race or ethnicity have the same nature, the same inherent dignity, the same image of God, the same sin problem, and that despite our divisions we are all part of the same family coming from the same parents.
9. Without a historical Adam, Paul's doctrine of original sin and guilt does not hold together.
10. Without a historical Adam, Paul's doctrine of the second Adam does not hold together.