Jesus' extended eschatological teaching delivered on the Mount of Olives near the end of His earthly ministry, recorded in Matthew 24-25, Mark 13, and Luke 21. Triggered by the disciples' wonder at the Herodian temple's grandeur ("Teacher, look at what wonderful stones!") and Jesus' shocking response: "not one stone will be left here upon another that will not be thrown down." They asked three questions: when will the temple fall? what is the sign of your coming? what is the sign of the end of the age? Jesus' long answer interweaves all three, creating the interpretive challenge.
Interpreting the Olivet Discourse well is one of the hardest tasks in biblical scholarship — partly because the disciples' three questions may have fewer answers than three. Four main interpretive schools. (1) Futurist — most of the discourse refers to the still-future Second Coming; the AD 70 fall of Jerusalem is a type but not the referent. (2) Preterist — most or all of the discourse was fulfilled in AD 70 when Rome destroyed the temple, with Luke 21:20-24 especially clearly referring to the siege. Full preterism is heterodox; partial preterism is historically held by many Reformed theologians. (3) Historical-progressive — the discourse telescopes near (AD 70) and far (Second Coming) events, as prophecy often does; the reader must discern which verses are near and which far. (4) Idealist — the discourse depicts recurring patterns in the Church age culminating in the end. Most sound readings combine elements: Luke 21:20-24 certainly deals with AD 70; Matthew 24:29-31 certainly deals with the Second Coming; the material between requires careful reading. The practical force of the discourse is not disputed: watch, be ready, persevere, do not be deceived. "Therefore, stay awake, for you do not know on what day your Lord is coming" (Matthew 24:42). Whatever your millennial view, the disciple's posture is the same: faithful vigilance.