Rabbi Chaim Volozoner in his work on Pirkei Avos comments that in contrast to the mishna (Avos 5:3) which states, "there were ten generations between Noah and Avraham", which merely states a historical fact, the subsequent mishna ("Avraham Avinu our father was tested with 10 test, and he passed them all" (Avos 5:4)) informs us of the strength of character that Avraham bequeathed to later generations. The ability of Jews to die Al kidush hashem, to give up their lives when necessary in order to sanctify God's name, stems from our father Avaraham's sacrifice of his son Yitschok. This is stated explicitly in the Talmud (Gittin 57) when Channah, whose seven sons allowed themselves to be killed rather than commit idolatrous acts, said, "you Avraham made an akeida of one scarifice, and I made an akeida of seven sacrifices".
The Talmud in Chulin (142) teaches that one does not receive reward for mitzvos in this world. The reason, as explained by the Chofetz Chaim, is that mitzvos are spiritual in nature, and one can not properly receive a reward for a spiritual act through a physical medium. In light of the aforementioned statement of the Talmud, the Gaon of Vilna comments (in Kol Eliyahu) that it would seem that we should not be able to derive benefit from the mitzvos of our fore-fathers, including the akeida. And yet, we see that much of our efforts to return in repentance and secure forgiveness from God on Rosh Hashana is based on the akeida! In our prayers, we ask God to forgive us in the merit of the akeida; we blow a ram's horn to remember the akeida; among the reasons that we go to a body of water to recite Tashlich is to remember Avraham's determination to fulfill the word of God, and go to the akeida despite obstacles put in his way by the Satan including a body of water. The Gaon explains, that the benefit we derive is not from the mitsvo itself that Avraham performed, but rather from his actions of the two days leading up to the akeida. We benefit from Avraham's zrizus (enthusiasm and zeal) and personal involvement that goes beyond the actual fulfillment of the commandment of God. We receive reward for Avraham's waking up early in the morning to begin the journey to the akeida, for saddling his donkey himself, and for personally cutting the wood for the akeida.
This understanding of what benefit we derive from the akeida also explains the Medrash on the verse (Vayera (22:4)) "On the third day, Avraham raised his eyes and perceived the place from afar". The Medrash Braishis Rabbah (56:1) quotes a verse from Hoshea (6:2), "He will sustain us after two days, on the third day he will raise up and we will live before Him". What relevance does this verse have to the akeida? The Medrash is saying that the verse in Hoshea tells us that we are sustained in this world by Avraham's actions on the two days preceding the akeida ("He will sustain us after two days"), and ultimately in the future we will receive the complete reward for the actual akeida, which occurred on the third day ("on the third day he will raise up").
There are two important lessons to be learned from the comment of the Gaon of Vilna. First, we see how important our personal attitude and motivation in the performance of mitzvos is. Are we motivated by joy, love, and a true sense of privilege to perform a mitzvo? The Imrei Emes writes that it is because of the importance of attitude that the special ceremony which took place on Sukkot in the Beis Hamikdosh was called the "Simchas Bais Ha-shoaiva" ("joy of the place of the drawing of the water"). The mitsva on Sukkot was to pour the water on the alter, not draw the water, so why is the drawing of the water emphasized in the name given to the occasion? The Imrei Emes explains that the drawing is emphasized because it was done with happiness and joy (see the fifth chapter in Tractate Sukkah for details), and for that joy we are rewarded in this world.
Secondly, we see how significant our actions are not only for ourselves, but also for subsequent generations. Our enthusiasm not only teaches by example in this generation, but also provides subsequent generations with merits they can draw upon in their times of need. Avraham teaches us the significance and worth of each person's preparations.