In stating that the inheritance apocalyptically described in the last chapters of Ezekiel takes place after the Last Day, the second Advent, in the New Earth, you have essentially agreed that the OP of this thread is in error.
The fact that only those physical descendants of Jacob that either had faith in the deliverance promised to them in the coming Messiah, or have or will become believers in Jesus Christ following his first Advent will receive their inheritance in the world to come concedes the point that the traditional eschatology of the Church, aka "Replacement Theology", is the correct interpretation.
You are incorrectly assuming that by my words "after Messiah has come in power and glory to Judge the world," I was referring to a time after he world had been destroyed and re-made.
Many scriptures state, and clearly and explicitly state, that there will be a future physical kingdom on this earth. And some of these make it very clear, both that this earthly kingdom will be temporary, and that it will take place in an intermediate period between the time the God of heaven first comes to judge the world, and the time when He will destroy the earth and re-make it. The fact that this period will last a thousand years is ONLY stated in Revelation 20. But it is explicitly stated there no less than six times.
But regardless of whether this means a literal 1000 solar years, or only means a very long time, scripture could not be more clear that it is future, that it will be centered in Jerusalem, and that it will come to an end.
How to Become a Dispensationalist in Four Easy Steps
1. Invent a new eschatology out of whole cloth
2. Replace the traditional eschatology of the Church with your new eschatology
3. Start calling the traditional eschatology of the Church "Replacement Theology"
4. Fail to see the irony
Actually, the very oldest Christian commentary on Bible prophecy (of any significant length) and which has survived to the present day, very clearly taught Dispensationalism. This was the very famous work by Irenaeus titled "against Heresies," and which is thought to have been published between 186 and 188 A.D.
Irenaeus spoke of this many times, using the word dispensation, or its plural form dispensations, well over eighty times. He explicitly named a few of these dispensations, namely “the dispensation of the law,” (book III, chapter XI, section 7, and again in book III, chapter XV, section 3) which he also called “the Levitical Dispensation,” (book IV, Title of chapter XVII.) “the Mosaic dispensation,” (book IV, chapter XXXVI, section 2.) and “the legal dispensation.” (book III, chapter X, section 2 and the title of book V, chapter VIII.) He used this last term a third time, contrasting it with “the new dispensation of liberty” in book III, chapter X, section 4. And he spoke of the present age as “our dispensation” in book IV, chapter XV, section 2. Finally, he referred to “the future dispensation of the human race.” (book III, chapter XXII, section 3.) We should also note that he used the term the “dispensations of God,” eight times. These eight times were in book I, chapter X, section 1, book I, chapter XVI, section 3, book II, chapter XXV, section 3, book III, chapter XI, section 9, book IV, chapter XX, section 10, book IV, chapter XXI, section 3, book IV, chapter XXIII, section 1, and book IV, chapter XXXIII, section 1.
Irenaeus insisted that his doctrine of the dispensations was what the church had always taught, saying, ““The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents...” (Against Heresies, by Irenaeus, book I, chapter X, section 1.) He said again that “Where, therefore, the gifts of the Lord have been placed, there it behoves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.” (Against Heresies, by Irenaeus, book IV, chapter XXVI, section 5.)
Irenaeus taught the essence of dispensationalism in the following statements:
“Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, failing away from God altogether, should cease to exist.” (Against Heresies, by Irenaeus, book IV, chapter XX, section 7.)
We need to notice certain key parts of this statement. Irenaeus said that God has “from the beginning” shown “to the human race prophetic visions” “in regular order and connection, at the fitting time,” and in “a regular succession,” with “suitability to the period.” And we particularly need to notice his statement that the Word was “revealing God to men through many dispensations.”
A few chapters later, Irenaeus further said, “There is one and the same God the Father, and His Word, who has been always present with the human race, by means indeed of various dispensations, and has wrought out many things, and saved from the beginning those who are saved, (for these are they who love God, and follow the Word of God according to the class to which they belong,) and has judged those who are judged, that is, those who forget God, and are blasphemous, and transgressors of His word.” (Against Heresies, by Irenaeus, book IV, chapter XXVIII, section 2.)
We already noticed in the first quotation we examined that Irenaeus said that “the Word” was “revealing God to men through many dispensations,” and that he said that this was done “at the fitting time,” in “a regular succession,” with “suitability to the period.” Now we see that he added that the Word “has been always present with the human race,” and saved various individuals “according to the class to which they belong.”
Irenaeus was not the only ancient writer that spoke on such matters. Augustin spoke even more plainly than Irenaeus, clearly making them different ages by saying, “The divine institution of sacrifice was suitable in the former dispensation, but is not suitable now. For the change suitable to the present age has been enjoined by God, who knows infinitely better than man what is fitting for every age, and who is, whether He give or add, abolish or curtail, increase or diminish, the unchangeable Governor as He is the unchangeable Creator of mutable things, ordering all events in His providence until the beauty of the completed course of time, the component parts of which are the dispensations adapted to each successive age, shall be finished, like the grand melody of some ineffably wise master of song, and those pass into the eternal immediate contemplation of God who here, though it is a time of faith, not of sight, are acceptably worshipping Him.” (“Letters of Augustin, Third Division, Letter 138 - to Marcellinus,” by Augustin, section 5.) From “Nicene and Post-Nicene Fathers, First Series, volume 1, Edited by Philip Schaff, D.D., LL.D..)
This is the very essence of dispensationalism, for it teaches that, although God is unchangeable, he deals with mankind in different ways in different ages.
Further down in the same letter, Augustin went on to say, “For in order to let those whom these things perplex understand that the change was already in the divine counsel, and that, when the new ordinances were appointed, it was not because the old had suddenly lost the divine approbation through inconstancy in His will, but that this had been already fixed and determined by the wisdom of that God to whom, in reference to much greater changes, these words are spoken in Scripture: Thou shalt change them, and they shall be changed; but Thou art the same,” —it is necessary to convince them that this exchange of the sacraments of the Old Testament for those of the New had been predicted by the voices of the prophets.”
It is a major tenet of dispensationalism, that the changes in the ways God deals with humanity were all part of His basic plan from the very beginning. Opponents of Dispensationalism often mock is as imagining that the church is God’s “plan B.” But Dispensationalism actually teaches that these changes had been a part of God’s overall plan from the very beginning. So in this comment, Augustin was defending Dispensationalism in the same way that modern Dispensationalists defend it.
