So is  excessive and unjust? Or did I misunderstand Nietzsche?(Bold by the author of an answer)
How does [2.] aid the suffering? Eg, how would the sufferer of a freak accident be consoled by blaming himself, instead of accepting the significance of randomness in life and NOT blaming himself?
Let see the perspective of the quotes-
Nietzsche's purpose in the "Third Treatise" is "to bring to light, not what [the ascetic] ideal has done, but simply what it means.
It is a commentary on the aphorism prefixed to it.
For the priest, its meaning is the "'supreme' license for power". He sets himself up as the "saviour" of the physiologically deformed, offering them a cure for their exhaustion and listlessness.
Nietzsche suggests a number of causes for widespread physiological inhibition:
(i) the crossing of races;
(ii) emigration of a race to an unsuitable environment (e.g. the Indians to India);
(iii) the exhaustion of a race (e.g. Parisian pessimism from 1850);
(iv) bad diet (e.g. vegetarianism);
(v) diseases of various kinds, including malaria and syphilis (e.g. German depression after the Thirty Years' War) (§17).
The ascetic priest has a range of strategies for anaesthetizing the continuous, low-level pain of the weak.
He further has a number of strategies which are guilty in the sense that they have the effect of making the sick more sick.
Such training in repentance is responsible, according to Nietzsche, for phenomena such as the St Vitus' and St John's dancers of the Middle Ages, witch-hunt hysteria, somnambulism (of which there were eight epidemics between 1564 and 1605), and the delirium characterized by the widespread cry of evviva la morte! ("long live death!").
Given the extraordinary success of the ascetic ideal in imposing itself on our entire culture, what can we look to oppose it? "Where is the counterpart to this closed system of will, goal, and interpretation?" (§23)
Nietzsche considers as possible opponents of the ideal:
(a) modern science; (b) modern historians; (c) "comedians of the ideal" (§27).
(a) Science is, in fact, the "most recent and noblest form" of the ascetic ideal. It has no faith in itself and acts only as a means of self-anesthetization for sufferers (scientists) who do not want to admit they suffer.
By dismantling church claims to the theological importance of man, scientists substitute their self-contempt [cynicism] as the ideal of science.
(b) Modern historians, in trying to hold up a mirror to ultimate reality, are not only ascetic but highly nihilistic. As deniers of teleology, their "last crowings" are "To what end?," "In vain!," "Nada!" (§26)
(c) An even worse kind of historian is what Nietzsche calls the "contemplatives": self-satisfied armchair hedonists who have arrogated to themselves the praise of contemplation (Nietzsche gives Ernest Renan as an example). Europe is full of such "comedians of the Christian-moral ideal." In a sense, if anyone is inimical to the ideal it is they, because they at least "arouse mistrust" (§27).
The will to truth that is bred by the ascetic ideal has in its turn led to the spread of a truthfulness the pursuit of which has brought the will to truth itself in peril. What is thus now required, Nietzsche concludes, is a critique of the value of truth itself (§24).
The work has received a multitude of citations and references from subsequent philosophical books as well as literary articles, works of fiction, and the like. On the Genealogy of Morality is considered by many academics to be Nietzsche's most important work, and, despite its polemical content, out of all of his works the one that perhaps comes closest to a systematic and sustained exposition of his ideas.
In philosophy, the genealogical method is a historical technique in which one questions the commonly understood emergence of various philosophical and social beliefs by attempting to account for the scope, breadth or totality of ideology within the time period in question, as opposed to focusing on a singular or dominant ideology.
In epistemology, it has been first used by Nietzsche and later by Michel Foucault, who tried to expand and apply the concept of genealogy as a novel method of research .Stephen Greenblatt has said in an interview that On The Genealogy of Morality was the most important influence on his life and work.