Actually, I think the logic does apply to the holy martyrs. Their deaths, borne with fortitude, accepted for Christ are their glory.
The evil death, whether in pain, or in peace, is either fought by the dying, the more vigorously the greater the sin, or embraced with despair. The former is usually explained in terms of sin attaching us more firmly to this earthly life, but I suspect in the clarity of facing death, even the evil have some intution of the need to repent, and the need for more life in which to do so. The latter is absolute pride, since such despair refuses reliance on God even when no alternative of self-reliance or reliance on the other false hopes of this life remain.
Regarding Compline, I was recently in a Lutheran church (for a recital for my daughter) for the first time in many years. While waiting, I browsed through the green hymnal, and ran across Compline. I remembered that I attended a Lutheran Compline, 25 years ago, not long after the service had been reintroduced.
In some ways, it was a service that started the liturgical part of my spiritual journey that ended nearly a decade later with Orthodoxy.
Compline is a staple of Orthodox monastic life, and is prayed by many Orthodox Christians prior to retiring for the night. Its name in Greek literally means "after supper," and the usual monastic order is Vespers, evening meal, Compline.
At our parish, Compline is chanted after Saturday evening Vespers while parishioners are going to or waiting for confession. It is a beautiful service, and it is a shame that it is not more used in Orthodox parishes.
The place where Small Compline is most commonly used today outside of monastic or personal devotion situations is as the structure onto which the Akathist to the Theotokos is grafted in modern Greek parish practice.
For anyone who is curious, here is a link where one can find the text of Small Compline as it is in the Orthodox service books, as well as some other services: