Bukhari

Hadith Commentary:
These were a few hypocrites who shirked from jihad; the web of their deceit and trickery was exposed.
How many such people exist even today—how many neglectful of prayer (salah) are there who, instead of feeling ashamed of their actions, perversely try to prove themselves better than those who pray?
How many innovators and polytheists are there who claim superiority over the people of tawhid (monotheism)?
All such people are encompassed by the meaning of this verse.

Hadith Commentary:
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The first hadith is narrated from Abu Sa'id al-Khudri (radi Allahu anhu). According to its implications, this verse was revealed concerning the hypocrites, whereas from the hadith narrated by Ibn Abbas (radi Allahu anhu), it is understood that the context of revelation (shan al-nuzul) of this verse pertains to the conduct of the Jews of Madinah. Although, in terms of the coherence of the subject matter, the narration of Ibn Abbas (radi Allahu anhu) appears to be more weighty, because even before this verse, the misdeeds of the Jews are being discussed. However, in this subject, not only the hypocrites but even the Muslims themselves can be included—meaning, whoever desires such fame that he is a great sincere person, trustworthy, self-sacrificing, devoted servant of the people, or a scholar of religion, or seeks fame for any of these qualities, while in reality the matter is not so, or if someone has put in only a little effort in a good deed but desires much more fame and renown than is due, then his fate will be the same as mentioned in the verse.

➋
In any case, although the noble verse is specific in terms of its revelation, the generality of its wording includes every person who does a good deed and then, boasting and arrogantly, expresses joy over it, and also likes that people praise him for deeds he has not done. However, the statement of Ibn Abbas (radi Allahu anhu) is that this verse is specific only to the People of the Book; this can be considered his particular stance, which is contrary to the position of the majority.
And Allah knows best.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that this verse from Surah Al-Imran was revealed regarding those hypocrites who would deliberately stay behind from jihad with the Prophet sallallahu alayhi wa sallam, and then, when you would return from the expedition, they would present false excuses and, by swearing oaths, assure you of their devotion and loyalty, and would desire praise for their false loyalty.

However, from the next narration of Ibn Abbas radi Allahu anhu, it is understood that this was revealed regarding those Jews who would conceal knowledge in the presence of the Prophet sallallahu alayhi wa sallam, and then would be pleased with this action of theirs, and by telling you something contrary to reality, would wish that you praise them for this action of theirs—that is, that you praise them for their lies and concealment.

From this, it is understood that both behaviors are included in the meaning. In essence, the main point is that no individual—whether Muslim, hypocrite, or Jew—should be pleased with doing something bad, should not boast after doing good, and should not desire praise for something good that was not done, nor should one take credit for the work of others. Rather, even after doing a good deed, one should not expect or desire praise.