The formal address begins in the same way as a formal written piece—with the speaker’s self-introduction. Apparently both written and oral presentations had at least this introductory form in common. The colophon, or personal introduction, has characterized several holographic books in the Book of Mormon. We find the same introductory declaration in this discourse.
Mormon also indicates that he speaks “by the grace of God the Father, and our Lord Jesus Christ.” Following the post-Messianic-appearance understanding of the godhead, Mormon distinguishes between the Father and Messiah, a differentiation which was not explicit before the Messiah’s appearance.
We have so little information about who was permitted to “preach and exhort” that it would be misleading to make too much of Mormon’s comment that he is speaking “because of the gift of his [God’s] calling.” We would expect him to be one of the elders, not a designated teacher. However, he functions here as a teacher in the role of providing exhortative discourse. Whether this is simply an introduction that rhetorically declares his priesthood function as well as his name, or whether there was some limitation on who could preach cannot be known from the existing record.
Moroni 7:3-4
3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.
4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men.
“Peaceable” has not been previously used in the Book of Mormon, although it is fairly common in the New Testament. It seems reasonable that Joseph drew on the familiar New Testament vocabulary for his translation here. However, the question is what it might mean.
In 1 Timothy 2:1–2, Paul “exhort[s] therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.” Here, “peaceable” is linked with a “quiet… life,” a context suggesting physical, not metaphysical, serenity. It therefore contrasts to contention and violence. In apparent contrast is James 3:17–18:
But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
And the fruit of righteousness is sown in peace of them that make peace.
The association of “peaceable” with “wisdom… from above” seems more metaphysical; but the behaviors described in verse 18 and the blessing of those “that make peace” are also physical manifestations. They seem to echo the Savior’s words: “Blessed are the peacemakers: for they shall be called the children of God” (Matt. 5:9). Social conditions in first-century Judah were turbulent and stressful. Not long after Christ’s crucifixion came a rebellion against Roman authority that resulted in the temple’s destruction. Peace in Jesus’s day was not an abstraction, but a very real hope and need.
Similarly in Mormon’s time, peace would hardly have been an abstract concept. The record does not give any information about when Mormon gave this sermon; but it was certainly at some point during the terrible military conflicts that consumed most of his life. Peace was a goal, not a stable social state, for Mormon; and his praise for those who were able to maintain peace with their neighbors stands in poignant contrast to his military career.