I think some here are getting confused with parts of scripture that are obviously dealing with two separate 'coming' events so to speak. Christ spoke of the destruction of the temple in Mathew 24, Mark 13, Luke 21 and other events and 'signs' that would occur before this happens. His disciples asked when this would occur after he stormed out of the temple in Mathew 22. Christ responded that within one genration these things will come to Pass. One of the obvious 'signs' in Luke 21 that Christ told his followers would happen would be the surrounding of Jerusalem by armies (Roman armies), and to flee because they will know that the time has come. Historical records show that most of the early Christians escaped the city before the destruction occurred and fled to the hills of Pella. This happened exactly within one generation as the Roman legions entered Jerusalem and destroyed the temple & city in AD 70. So we can see that the 'coming' that Christ was referring to in Mathew 24 was a coming in 'judgement' against Israel. Here is a general synopsis of this view point, sometimes called 'partial - preterism' by some I found from Wikopedia.
Partial preterism is a form of Christian eschatology that holds much in common with but is distinct from full preterism (or 'consistent' or 'hyper' preterism) in that it places the events of most of the Book of Revelation as occurring during the destruction of Jerusalem in 70 AD (and/or the Fall of Rome several centuries later) yet still affirms an orthodox future bodily return of Christ to earth at an unknown day and hour. Partial preterism sees Matthew 24, the Book of Daniel and most of the Book of Revelation (besides its last 2 or 3 chapters) as speaking about events no later than the first century AD, and about a coming of Christ in judgement not the (second, final and bodily) coming of Christ.
Most (but not all) Partial Preterists also believe the term Last Days refers not to the last days of planet Earth or the last days of humankind, but rather to the last days of the Mosaic covenant which God had exclusively with national Israel until the year AD 70. As God came in judgment upon various nations in the Old Testament, Christ also came in judgment against those in Israel who rejected him. The "last days," however, are to be distinguished from the "last day," which is considered still future and entails the Second Coming of Jesus, the Resurrection of the righteous and unrighteous dead physically from the grave in like-manner to Jesus' physical resurrection, the Final Judgment, and the creation of a literal (rather than covenantal) New Heavens and a New Earth free from the curse of sin and death which was brought about by the fall of Adam and Eve. Thus partial preterists are in agreement and conformity with the historic eucemenical creeds of the Church and articulate the doctrine of the resurrection held by the early Church Fathers. Partial preterists hold that the New Testament predicts and depicts many "comings" of Christ and that the phrase Second Coming means second of like kind in a series for the Scriptures record other comings even before the judgment-coming in AD70, thus eliminating that event as the "second" of any series, let alone the second of the series in which the example if the earthly, physical ministry of Christ. Partial Preterists believe that the new creation comes in redemptive progression as Christ reigns from His heavenly throne, subjugating His enemies, and will eventually culminate in the destruction of physical death, the "last enemy" (1 Cor 15:20-24). If there are any enemies remaining, the resurrection event cannot have occurred.
Partial preterism is consistent with Covenant theology in that its basis lies in the outworking of the covenant judgements of Deuteronomy 28 - 32 and Leviticus 26 and as such opposes Dispensational Premillennialism and Futurism popular in evangelical circles today with such works as the Left Behind series. Preterism also is distinct from Dispensational eschatology in that it does not have specific modern political directives attached (see Dispensationalism's connection to Christian Zionism).
Nearly all Partial Preterists hold to amillennialism or postmillennialism. Many postmillennial Partial Preterists are also theonomic in their outlook.
A variant form of Partial Preterism developed within Catholic tradition that identified the woman in Revelation 12 as Mary rather than being symbolic of Israel and/or the Church in Protestant forms of Partial Preterism.
Partial Preterism relies heavily on the account of Flavius Josephus in describing the destruction of Jerusalem as a first hand account of the recorded fulfillment of the Book of Revelation.
Because of the widespread acceptance of Dispensational Futurism amongst American evangelicals, Partial Preterism is often considered unorthodox by many. Partial Preterism is also criticised for claiming that the Book of Revelation was written before the destruction of Jerusalem sometime during the reign of Roman emperor Nero in the 60s AD rather than in 95 AD which is the widely held belief among Dispensationalists. Kenneth Gentry, a prominent Partial Preterist, wrote his PhD thesis Before Jerusalem Fell (which has since been made into a book) on a defense of placing the writing of the Book of Revelation during Nero's reign.