Enns observes a few key textual factors that point to the tabernacle as a recreated Eden.

Commentators for centuries have noticed that the phrase ‘the LORD said to Moses’ occurs seven times in chapters 25-31. The first six concern the building of the tabernacle and its furnishings (25:1; 30:11, 17, 22, 34; 31:1), while the final introduces the Sabbath command (31:12). It seems clear that the purpose of this arrangement is to aid the reader in making the connection between the building of the tabernacle and the seven days of creation, both of which involve six creative acts culminating in a seventh-day rest.

Peter Enns, Exodus, NIVAC, 509. [The weakness of the observation is the clustering of the sayings in ch. 30; why does it not occur consistently at key points of the building process?]

Interestingly the very next event recorded (Ex. 32) is a fall. There a couple of occasions in Scripture in which there is a "recreation" followed by a fall. (The Flood is one example. The passage is full of creation language. It is as if the world is washed clean and recreated. And the next recorded incident after God’s rainbow covenant with Noah is a fall). These passages emphasize the depth to which sin is engraved in the human person. To remove sin there will need to be a real recreation.

Also important to notice, the fall in Exodus 32 puts God’s presence among his people in jeopardy.

Ezra and Nehemiah recount the restoration of a remnant of Israelites to the land. Jerusalem and the temple were rebuilt. Yet the people were caught in the same sins that led to the exile (Ezra 9; Neh. 5, 13).

Haggai and Zechariah ministered as prophets during this period. Haggai confronted the people for once again breaking the covenant and calling its curses down on their heads (Hag. 1). But he also closed the book with a note of hope for the Davidic dynasty. God told the Jeconiah, the last Davidic king, He would cast him away even if he were a signet ring on God’s right hand. Now Haggai tells Zerubabbel, Jeconiah’s grandson, that God chose him to be a like signet ring—one that God is not going to cast off.

Zechariah saw a vision of Joshua, the high priest, covered in filthy garments (Zech 3:1-3). This was a picture of Israel in her sins. [Three reasons exist for identifying Joshua as symbolic of the entire people. First, the priests represented the nation before God. Second, God responds to Satan’s accusations by saying that He has chosen Jerusalem (Zech 3:2). Third, God purposed to remove iniquity from the land (Zech 3:9).] Yet the Lord had these filthy garments replaced with clean garments. This symbolized the removal of iniquity and the gift of purity.

In this context, God told Zechariah the solution to Israel’s sin problem is found in his "servant the Branch." Other references to the Branch in the Old Testament equate this figure with the Davidic Messiah. The timing of this promised removal of iniquity is linked to "vine and fig tree" language (Zech 3:10). Micah 4:1-7 uses vine and fig tree language in connection with the rule of the Lord from Zion. The Micah passage is parallel to Isaiah 2. The prophet Isaiah identifies the Lord who rules from Zion and the Davidic Messiah.

In Zechariah 6:9-15 Joshua, the high-priest is symbolically crowned to indicate that the Branch would be “a priest on his throne” (Zech 6:13). As the book progresses Zechariah predicts a king that will come “having salvation” (Zech 9:9). He is contrasted with false shepherds (Zech 10-11). When that king comes he is found to be the Lord (Zech 14:9). Yet he is a pierced Lord (Zech 12:10) who provides a fountain of cleansing for the people’s sin and uncleanness (Zech 13:1). The Lord the king is thus able to do what the sacrifices were intended to do. In the end the whole earth will be made holy to the Lord (Zech 14:20-21).

Phil Gons has information on a free commentary offer from Logos:

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Turner has also recently written a commentary on Matthew for the Baker Exegetical set.