My thoughts were more directed at Gen 1-2:3 and not the latter bit of Gen 2 with the creation of Adam. But although not my point I can still address the logic you bring up. How Jesus (or Paul, etc...) addresses Adam doesn't demand Adam is literal it just demands the spiritual truth they pull out of it was part of the original intent which is just as true in the case of it being literal or non-literal.
There are two very important and very different issues here: the literalness of a passage and the historical accuracy of the passage.
Our best academic Protestant translation of the Bible, the NRSV, gives us,
Gen.1:6. And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.”
7. So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so.
8. God called the dome Sky. And there was evening and there was morning, the second day. (The 2021 Updated Edition of the NRSV reads the same in these three verses as does the 1989 edition)
Our best academic Roman Catholic translation of the Bible, the NABRE, gives us,
Gen.1:6. Then God said, “Let there be a dome in the middle of the waters, to separate one body of water from the other.” And so it happened:
7. God made the dome, and it separated the water above the dome from the water below it.
8. God called the dome “the sky.” Evening came, and morning followed-the second day.
Paul routinely quoted from the Septuagint as Scripture, and in his letter to the Romans, he quoted from the Old Testament 64 times. 46 of the quotes are from the Septuagint, 4 of the quotes are from the Masoretic text, and 14 of them differ from both the Masoretic text and the Septuagint. Moreover, in his letter to the Romans, Paul quoted from the book of Genesis 9 times—mostly from the Septuagint!
The Septuagint gives us,
Gen. 1:6. Καὶ εἶπεν ὁ θεός γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος. καὶ ἐγένετο οὕτως.
7. καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα, καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀνὰ μέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος.
8. καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα οὐρανόν. καὶ εἶδεν ὁ θεὸς ὅτι καλόν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα δευτέρα.
The Greek word στερέωμα is used in the Septuagint to translate the Hebrew word רָקִיעַ, and expresses the concept of “the sky as a supporting structure, the firmament.” (BDAG, the italics are theirs). This Greek word is also found in Paul’s writings to express the concept of a “state or condition of firm commitment, firmness, steadfastness” (BDAG, the italics are theirs),
Col. 2.5. εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. (NA28)
Col. 2.5. For though I am absent in body, yet I am with you in spirit, and I rejoice to see your morale and the firmness of your faith in Christ. (NRSV)
The Greek word στερέωμα is also found in a number of other ancient Greek writings where it always expresses the concepts of something solid, strength, firmness or steadfastness.
John Skinner, the late Principal and Professor of Old Testament Language and Literature at Westminster College, Cambridge, in his commentary on the Hebrew text of Genesis, writes,
6-8 Second Work: The Firmament.—The second fiat calls into existence a firmament, whose function is to divide the primeval waters into an upper and lower ocean, leaving a space between as the theater of further creative developments. The “firmament” is the dome of heaven, which to the ancients was no optical illusion, but a material structure, sometimes compared to an “upper chamber” (Ps. 104:12, Am 9:6) supported by “pillars” (Jb 26:11), and resembling in its surface a “molten mirror” (Jb 37:18). Above this are the heavenly waters, from which the rain descends through “windows” or “doors” (Gn 7:11, 8:2, 2 Ki 7:2, 19) opened and shut by God at His pleasure (Ps 78:23).
To say it simply and clearly, Genesis 1:6-8 is entirely literal, but it is not an accurate account of an historic even. In order to maintain a consistent hermeneutic of Genesis 1-11, it is absolutely necessary to understand every word of it as a literal expression. The dome is a literal. solid dome, and the “floodgates of the sky” (Gen. 7:11) are literal, solid structures in the dome “opened and shut by God at His pleasure.”
Jesus, in His humanity, was a first century Jew who, like his neighbors, would have believed that the earth is flat and covered with a dome just like the Bible says in Genesis 1:6-8. He would also have believed that the rest of Genesis 1-11 is an accurate account of actual historical events. Therefore, when he quoted in Matthew 19:4-6 from Genesis 1:27 and 2:24 to support His teaching on marriage and divorce, He was not doing anything unexpected. He was teaching within the context of the culture that He shared with His fellow Jews.
However, it can be argued that the Apostle Paul had a very good education and yet in Romans 5:12-19 he taught the doctrine of original sin and the gift of righteousness though Jesus Christ, naming Adam as a type of Christ. The best explanation for this is that Paul was Jewish to core (“circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee”), and that he therefore rejected as heresy the teaching that the earth is round, and believed Genesis 1:6-8 where it explicitly says “God made the dome and separated the waters that were under the dome from the waters that were above the dome.” Because of his very strong Jewish predisposition, Paul believed that Genesis 1-11 is an accurate account of historic events—a belief that is nullified by the fact that the earth is round rather than flat and covered with a solid dome.
