Why it has that name
The name comes from the place where the conversation happened. Jesus had left the temple in Jerusalem and warned that its impressive buildings would be torn down. Later, as he sat on the Mount of Olives east of the city, his disciples asked privately when these things would happen, what would point to his coming, and what would mark the end of the age (Matthew 24:1-3).
A discourse is simply a sustained talk or teaching. The Bible does not give this conversation the title Olivet Discourse, but Christians use the name to refer to Jesus' teaching in Matthew 24 and 25, Mark 13, and Luke 21. Mark names Peter, James, John, and Andrew as those who brought the question to Jesus (Mark 13:3-4).
And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
What Jesus talks about
Jesus answers a question with several parts. He speaks about the temple, conflict among nations, famine and earthquakes, false christs, persecution, the good news reaching the world, Jerusalem's distress, and the coming of the Son of man. That wide scope helps explain why faithful readers have wrestled with this teaching for centuries.
His first concern is deception. Disturbing events will happen, but Jesus tells his followers not to treat every war or disaster as proof that the end has already arrived (Matthew 24:4-8). This isn't a passage for panic-driven predictions. It invites clear-eyed trust when the world feels unstable.
And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many.
Jerusalem and Christ's return
A major part of the discourse concerns Jerusalem. Luke records Jesus warning that armies would surround the city and that people in Judea should flee rather than assume they were safe (Luke 21:20-22). Many Christians understand these words as referring particularly to Jerusalem's destruction in the first century.
Jesus also looks beyond immediate trouble to the public triumph of the Son of man and the gathering of his people (Matthew 24:30-31). Christians agree that Christ will return. They do not all agree on whether every detail in this teaching points to the first century, the future, or both. Humility belongs in conversations where sincere believers read the same words differently.
The call to be ready
Jesus does not supply a date for people to calculate. He says the precise time is known only to the Father, then tells his disciples to keep watch (Matthew 24:36; Matthew 24:42). So the Olivet Discourse is not chiefly about satisfying curiosity. It is about becoming people who are ready for their Lord.
Matthew 25 continues that theme through stories of prepared bridesmaids and servants trusted with responsibility (Matthew 25:1; Matthew 25:14). Jesus also connects readiness with practical mercy, describing his people as caring for the hungry, thirsty, stranger, poorly clothed, sick, and imprisoned, and treating such care as service done to him (Matthew 25:34-36; Matthew 25:40). The future belongs to Christ, so faithful love today matters. Read these chapters slowly in their Gospel setting, and let their message grow hope rather than fear.
Watch therefore: for ye know not what hour your Lord doth come.