Summary of The Essential Guide to Healing by Bill Johnson and Randy Clark

Introduction

This book—coauthored by Bill Johnson and Randy Clark—argues with conviction that healing ministry is not reserved for a spiritually elite few but is the inheritance of every ordinary disciple. Its deepest impact comes through their personal stories—honest accounts of failure, risk, breakthrough, and persistence—that show how God trains normal believers to overcome discouragement and step boldly into a supernatural lifestyle.

5 Key Lessons

1. Jesus is the standard.

“WWJD—What would Jesus do? He healed all who came to Him. His is the only standard worth pursuing” (154). Through a first-century Jewish understanding of discipleship, Jesus’ followers do not merely study His teachings (the Greek notion) but imitate His lifestyle, carrying on His ministry in the same Spirit. The anointing that qualified Him, qualifies me (see John 5:19; Exodus 40:15; Luke 4:18–19). That is why Christ gave every believer both exousia (authority) and dunamis (power) to act in His name (Jn 1:12; Lk 9; Lk 24:49; Acts 1:4), which includes the sign gifts—tongues, interpretation, prophecy, healing, and miracles—not as temporary evidences but as ongoing expressions of His compassion and Kingdom power. Jesus taught that “signs will follow those who believe” (Mk 16:17–20) and that “anyone who believes” will do the same works He did (Jn 14:12), which is why He didn’t simply ask us to pray for the sick but commanded us to heal the sick (Mt 10:8). As we minister from our God-given identity—acting out of who we are in Him—miracles become normal: the deaf hear, the mute speak, cancer vanishes, demons flee, and heaven invades earth through ordinary disciples who imitate Jesus with His authority and power.

2. “Cry out to God in private and take risks in public.”

The miracle lifestyle Jesus calls us into is fueled by “crying out to God in the secret place and taking risks in the public place” (150). The best way to cultivate an atmosphere of faith is to begin with an overwhelming awareness of our need and the impossibility of our assignment—to live so that the Gospel Jesus lived, preached, and demonstrated takes center stage again. God gives us all things because the size of our mission—societal transformation—demands that we utilize every gift He has entrusted to us. Because God is a rewarder (Heb 11:6), disciples must resist complacency and “desire earnestly”—burn with zeal—for the gifts of the Spirit, including healing (1 Cor 14:1). We do not beg God to heal, as though we had more mercy than He does; it is no longer a question of whether He wills to heal, but how He desires to reveal His compassion. True compassion pushes us beyond sympathy into bold, solution-oriented ministry, especially when we realize the Holy Spirit has made us spiritually wealthy, giving us both authority (exousia) as children of God (Jn 1:12) and power (dunamis) from on high (Lk 24:49). Real learning happens only through doing—praying for more people, taking more risks, refusing to settle—and a childlike, novice spirit keeps us humble, hungry, and ready to participate in the ongoing works of Jesus. Taking risks in public is simply radical obedience, a willingness to step out when God stirs. Ministering in power is like surfing: we position ourselves, watch for what God is doing, and paddle hard to catch the wave of His presence—cherishing the joy of learning to ride the manifestation of His power. To seek the more, we pursue impartation—asking men and women who walk in a miracle lifestyle to lay hands on us (1 Tim 4:14), honoring the grace they carry, remembering that gifts are free, but maturity is expensive—and we pursue associations, for if you want to kill giants, hang around a giant killer; the anointing, hunger, and expectation will rub off. Be specific, be passionate, and pursue miracle breakthroughs with relentless expectancy.

3. The Power of Testimony & Words of Knowledge

Testimony and words of knowledge are two strands of the same prophetic DNA in a healing culture. Testimony reveals what God has done, carrying the biblical charge to “do it again” (the root meaning of testimony), creating a legal precedent for the miraculous, and shaping what we expect God to do now (Rev 19:10; Acts 10:34). Scripture commands us to keep the testimonies because they preserve faith, raise the atmosphere of expectation, and remind us that Jesus is the same yesterday, today, and forever (Heb 13:8). When we celebrate testimonies—of healing, deliverance, restoration, or reconciliation—we usher the mercy seat of God into the present moment, cultivating fertile ground for Him to act again. In a very real sense, testimony becomes the fuel that keeps the supernatural engine of a community burning with expectancy.

Words of knowledge operate in that same prophetic stream, but in real time. If testimony points to God’s past faithfulness, a word of knowledge announces His present intention, carrying the same electrifying effect that Bartimaeus felt when he heard, “He’s calling you!” These words can come through feeling, seeing, thinking, reading, or spontaneously speaking, but every form functions as a key that unlocks faith, revealing who Jesus wants to touch right now. When testimony and words of knowledge work together—honoring what God has done and responding to what He is doing—they create an atmosphere where expectation rises, faith ignites, and the miraculous becomes normal. They combine to form a prophetic rhythm that keeps the Church awake, alert, and ready for divine interruption.

4. When Healing Does Not Happen—Dealing with Disappointment

When healing doesn’t happen, disappointment can quietly dismantle faith, tempting us to rewrite our theology around our pain rather than God’s goodness. Many believers—even pastors—cope by slipping into a kind of practical atheism, approaching problems as if God were distant or powerless, but this only empowers the enemy and drains hope. The real battle is learning to bring our unmet expectations to the Father with honesty, letting His peace—not our need to understand—heal the heart. Scripture, especially the psalms, helps us name our grief while remaining anchored in who God is. In the end, we can only cling to one thing: the promise of God or our disappointment. Healing comes as we choose intimacy over accusation, feed our hearts on what God is doing, refuse to lower Scripture to our experience, and grow in the authority Christ gives so others can encounter the living Jesus through us.

5. The Relational 5 Step Prayer Model

This Model is a relational dialogue to listen to both God and the person you’re praying for, rooted in Mary’s command, “Do whatever He tells you” (Jn 2:5) and Jesus’ pattern of seeing “what the Father is doing” (Jn 5:19). Christian healing is never magical or mechanical; unlike Reiki or New Age “energy work,” we minister as dependent servants, co-laboring with the Trinity and following what God reveals moment by moment.

1. Interviewing — Listening for the Root: In the first step, we gently ask questions (Mk 9:21) to discern possible roots—not just physical causes, but internal realities such as unforgiveness, bitterness, fear, anxiety, jealousy, or unresolved trauma, all of which can weaken the immune system and open the door to affliction (Ps 31:10). Because up to 80–85% of sickness may be tied to emotional or spiritual issues, we listen for relational wounds, patterns, or events that may reveal a heart-level root. We also explain what the person may feel during prayer and invite them to simply receive, while staying attentive to any Holy Spirit insight—thoughts, impressions, or words of knowledge.
2. Diagnosis and prayer selection flow from the interview: once you discern the root cause—whether natural, psychosomatic, genetic, lifestyle-related, or caused by an afflicting spirit—you choose prayers accordingly, following Jesus’ pattern of commanding rather than petitioning healing. Because Jesus delegated authority to His disciples to heal the sick, most healing ministry involves speaking directly to the condition (“Pain, leave now,” “DNA, be rewritten,” “Spirit of affliction, go in Jesus’ name”), while using petitionary prayer quietly and relationally as you seek God’s revelation. Command prayers especially apply when breaking curses, confronting spirits, or when healing stalls, since mixing petition (“Holy Spirit, help me”) and command (“Be healed”) reflects both dependence and authority. Psychosomatic conditions often require leading someone through specific forgiveness first, while afflicting spirits reveal themselves through increasing or shifting pain and must be repeatedly commanded to leave. Natural or genetic conditions call for bold creative commands (“New eardrum form,” “Chromosomes align”), and all healing depends on addressing the root so the body can come into alignment with God’s will: “On earth as it is in heaven.” If internal issues are the root, prayer often begins with repentance, forgiveness, blessing, renouncing inner vows, and receiving the Father’s love before we command healing. This honors both our dependence on God and the authority He gives His disciples.
3. Praying for effect means ministering with expectation, not comfort—listening for the Holy Spirit’s leading, watching for signs of His activity, and choosing commands rather than vague petitions when addressing sickness. We begin simply—“Come, Holy Spirit”—then wait, staying attentive to any physical sensations, emotional responses, or revelation that shows where to start. Because healing prayer is authoritative, not passive, we avoid “if it be Your will” and instead speak directly to the condition as ambassadors of the Kingdom. If a prayer approach isn’t working, we adjust—revisiting the root cause, shifting from petition to command, or addressing hidden obstacles like unforgiveness or afflicting spirits. Effective ministry requires persistence, sensitivity, and ongoing dialogue with the Spirit, thanking Father, Son, and Spirit each time healing begins. Above all, we remember the model itself has no power; all healing comes from Jesus, and our task is simply to do whatever He tells us in the moment.
4. Stop-and-re-interview is essential because even Jesus paused in Mark 8 when healing was only partial, showing us that when nothing changes—or changes only partly—we should not assume it’s “not God’s will,” but simply pause, reassess, and minister again. After each round of prayer, we ask, “What’s happening now?” listening for clues about trauma, generational patterns, fear, unforgiveness, curses, or afflicting spirits, since discovering the root often unlocks the breakthrough. Re-interviewing helps us stay in step with the Holy Spirit, whose questions, impressions, and gifts (especially the gift of faith) guide us toward the true cause. We stop only when the person is healed, asks us to stop, the Spirit tells us to stop, or there is no remaining expectancy. Throughout the process, we minister like the Paraclete—the Comforter and Helper—never like the Accuser, avoiding blame, shame, or pressure. This posture keeps the ministry relational, gentle, and aligned with the Spirit’s nature.
5. Post-prayer suggestions help people grow rather than feel blamed: instead of accusing someone of lack of faith when healing is partial or delayed, we encourage them with Scripture, solid teaching, and the reminder that many are healed over time through persistence. When healing occurs, we urge them to thank God, ask for the remaining measure if needed, and share their testimony. Follow-up also depends on the root cause—if healing involved a lifestyle issue, we counsel practical changes; if an afflicting spirit was involved, we explain that returning symptoms are a counterattack, not a lost healing, and must be met with faith and command rather than fear. In every case, the goal is to strengthen the person’s confidence in Jesus and equip them to maintain what God has begun.

Review

The Essential Guide to Healing offers a helpful overview of the theological and historical reasons many believers struggle to expect healing today, but its greatest strength lies in Johnson and Clark’s personal journeys—raw stories of discouragement, perseverance, unexpected breakthrough, and God’s faithfulness that give readers courage to try again when nothing seems to happen. Their testimonies carry the prophetic force of “do it again,” modeling how hope is built through real practice rather than theory. While some historical analysis is overstated and certain Catholic realities—such as redemptive suffering, sacramental anointing, and the Church’s broader healing tradition—are underdeveloped, the core message remains valuable: disappointment must not shape our theology more than Scripture does. Johnson and Clark offer a practical, relational model for prayer rooted in listening to the Holy Spirit, using words of knowledge, commanding sickness with Christ’s authority, and addressing the inner wounds that block healing. Their humility in sharing failures, their courage in taking risks, and their countless testimonies make the book a compelling invitation for ordinary Christians to recover supernatural expectancy and join Jesus in His healing mission today.