Isa 61.1 The Spirit of the Sovereign Lord is on me,
because the Lord has anointed me
to proclaim good news to the poor.
He has sent me to bind up the brokenhearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,
2 to proclaim the year of the Lord’s favor
and the day of vengeance of our God,
to comfort all who mourn,
3 and provide for those who grieve in Zion—
to bestow on them a crown of beauty
instead of ashes,
the oil of joy
instead of mourning,
and a garment of praise
instead of a spirit of despair.
They will be called oaks of righteousness,
a planting of the Lord
for the display of his splendor.
This passage is focused on describing the Jewish Hope, and does not provide a timeline. In excluding a timeline, the events are not given a particular chronological arrangement. We are only told there is a "year" of the Lord's favor, and a "day" of vengeance.
Since this "Jewish Hope," as I call it, is depicted everywhere in the Prophets, to some degree, we know the general outline. God lets Israel suffer punishment through the persecutions of the pagan nations until the time for her recovery. Then those nations will be utterly defeated, as well as destroyed, leaving a remnant of Israel to rebuild the nation into a full, godly nation once again.
To say there is a "gap" between the restoration of Israel and the vengeance of God against the nations who abused them is ludicrous. It is way too obvious that the only sequence given is based upon the logical sense that the judgment must precede the restoration. Therefore, the judgment is in a "day," whereas the restoration is the final goal, taking place over a year of time.
Luke 4.16 He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
18 “The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
19 to proclaim the year of the Lord’s favor.”
Here Jesus emphasizes the year of the Lord's favor, referring to the Hope of Israel, the "Jewish Hope." It is ubiquitous in the Prophets, if only inferred. The goal of Israel has always been to restore the nation to godliness and to establish that for all time.
Nothing here establishes a chronology between the judgment leading to this restoration and the restoration itself. Jesus simply chooses to emphasize the restoration of Israel, and ignore the judgment part of this.
To call this a "gap" assumes that there is an established chronology to begin with. And as I showed you, Isa 61 did *not* establish a fixed chronology at all. There is only the assumption that in order to have the final restoration of Israel, the judgment of Israel's enemies must take place first.
What then did Jesus indicate was being fulfilled in his own day, if the final restoration of Israel remained far off into the future?
Jesus declared not that the restoration of Israel had begun, but that there was a part he had to play as Messiah that connects to the future Hope of Israel. His proclamation of the Gospel to those who would receive it clearly establishes the constituent members of those who will be blessed to be in that future restoration. Therefore, his Messianic calling to *proclaim the Gospel of salvation* was an essential part of the fulfillment of this prophecy, not as the restoration of Israel itself, but rather, as a means of acquiring a membership in that future Kingdom.
Luke 4. 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”
22 All spoke well of him and were amazed at the gracious words that came from his lips. “Isn’t this Joseph’s son?” they asked.
23 Jesus said to them, “Surely you will quote this proverb to me: ‘Physician, heal yourself!’ And you will tell me, ‘Do here in your hometown what we have heard that you did in Capernaum.’”
24 “Truly I tell you,” he continued, “no prophet is accepted in his hometown. 25 I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land. 26 Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. 27 And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.”