That proves not to be the case.
You seem to have conflated dispensationalism with premillennialism. The two are not the same.
Historic premillennialists such as you referenced were not dispensational.
"In the previous books I have set forth the causes for which God permitted these things to be made, and have pointed out that all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power, and preparing and rendering it more adapted for eternal subjection to God. And therefore the creation is suited to [the wants of] man; for man was not made for its sake, but creation for the sake of man. Those nations however, who did not of themselves raise up their eyes unto heaven, nor returned thanks to their Maker, nor wished to behold the light of truth, but who were like blind mice concealed in the depths of ignorance, the word justly reckons “as waste water from a sink, and as the turning-weight of a balance — in fact, as nothing;” (Isa_40:15) so far useful and serviceable to the just, as stubble conduces towards the growth of the wheat, and its straw, by means of combustion, serves for working gold. And therefore, when in the end the Church shall be suddenly caught up from this, it is said, “There shall be tribulation such as has not been since the beginning, neither shall be.” (Mat_24:21) For this is the last contest of the righteous, in which, when they overcome they are crowned with incorruption." - Iranaeus, Against Heresies, Book V, 1.
Iranaeus is stating that the continuing peace and order of the earth is only remaining so because of the presence of the righteous on earth. Justin Martyr also believes the same thing.
"Wherefore God delays causing the confusion and destruction of the whole world, by which the wicked angels and demons and men shall cease to exist, because of the seed of the Christians, who know that they are the cause of preservation in nature" (Second Apology of Justin for the Christians, Chap VII).
Here is another example from another Church Father:
"We who see that terrible things have begun, and know that still more terrible things are imminent, may regard it as the greatest advantage to depart from it as quickly as possible. Do you not give God thanks, do you not congratulate yourself, that by an early departure you are taken away, and delivered from the shipwrecks and disasters that are imminent?" - Cyprian.
Also, Iranaeus explicitly teaches that Enoch's translation anticipated "the translation of the [plural] just", showing that the translation of plural saints was a doctrine well known among the Church. He also references Elijah's translation as "exhibiting in prophecy the assumption of those who are spiritual". He also states that there is a period of time that "the translated just" exist in heaven "until the consummation of all things":
"For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up [when he was yet] in the substance of the [natural] form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up..... For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares “And God planted a garden [paradisum] eastward in Eden, and there He placed the man whom He had formed.” (Gen_2:8) And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place..., and that there [in paradise] shall they who have been translated remain until the consummation [of all things], as a prelude to immortality." - Against Heresies, Book V, Chap. V, 1.
A difference between primitive and modern dispensationalists may be seen in the fact that, some, as Iranaeus, believed that the Church would
still be on earth during the tribulation:
"In a still clearer light has John, in the Apocalypse, indicated to the Lord’s disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him: “And the ten horns which thou sawest are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings.” (Rev_17:12, etc.) It is manifest, therefore, that of these [potentates], he who is to come shall slay three, and subject the remainder to his power, and that he shall be himself the eighth among them. And they shall lay Babylon waste, and burn her with fire, and shall give their kingdom to the beast, and put the Church to flight. After that they shall be destroyed by the coming of our Lord." - Against Heresies, Book V, Chap. XXVI, 1.
I also believe that the Church will be on earth during the tribulation, although the church will also be in heaven. There will be the a division: the bride of Christ (us) will be in heaven, while the wife of Christ will be on earth (the Jews). Gentiles who want to be saved will have to place themselves under the Jewish covenant and become proselytes (Mic_4:2; Zec_8:20-23; etc.). These all, the bride and wife, will constitute the church of Christ.
Ryrie's description of a dispensationalist, that he must hold to a distinction between the church and israel, is not a correct description, or not a
full description. While it is true in this dispensation, that there is a distinction between the Church of Jesus, the Gentiles and the Jews (as Paul makes such a distinction in 1 Cor. 10:32), the ekklesia was in the Septuagint (the Greek translation of the OT scriptures). What is different about the New Testament usage of the work ekklesia is that Christ was
going to build
HIS church (signified by his choice of language, "I
will build
my Church", Mt. 16:18). CHRIST's ekklesia is a new thing unrevealed in pre-christian times.
Iranaeus' theodicy sounds similar, if not completely the same as, J. Darby's theodicy:
"On this account also Paul the Apostle says to the Corinthians, “Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway.” (1Co_9:24-27) This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things axe not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be [virtually] irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight.... Just in the same way is the heavenly kingdom honourable to those who have known the earthly one. But in proportion as it is more honourable, so much the more do we prize it; and if we have prized it more, we shall be the more glorious in the presence of God. The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man’s apostasy; while man has been instructed by means of it, as also the prophet says, “Thine own apostasy shall heal thee;” (Jer_2:19) God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God." - Against Heresies, Book IV, Chap. XXXVII, 7.
