As summarized by Channie Koplowitz Stein.
The terminology that HaShem uses to command Avraham Avinu in this trial of Avraham's ten trials contains the key to the purpose of these tests and the lesson we, Avraham's descendants, are to derive from them: "Go for 
Our ultimate purpose is doing HaShem's will.
yourself from your land, your birthplace, and from the home of your father to the place I will show you."
Rashi's famous answer to the question he raises demands explanation. "Go for yourself?" he asks, and he responds, "For your good, for your benefit." The question begs to be asked: If HaShem promises Avraham such great rewards as the ensuing verses state, how could Avraham's following HaShem's command be an actual test of his faith? Doesn't the promised reward negate the challenge?
According to the most elementary level, therein is the exact point of the challenge and Avraham's rising above it. For the Torah itself bears witness that although Avraham heard HaShem's promises, his motivation was not the reward, but doing HaShem's will and thus forging a closer bond with the Ribbono shel olam.
This explanation, however, leaves us with the further question of how could obeying HaShem's command be for Avraham's (or our) benefit if these promised rewards do not come into play?
We know that our ultimate purpose is doing HaShem's will. As Rebbetzin Zipporah Heller, citing earlier commentators, points out, the yetzer hora, the evil inclination, is waiting, poised to deter us from these goals. But we now have a tool to trick the yetzer hora into joining us in doing the mitzvah. We can tell him about all the material rewards in store for us. Naturally, the yetzer hora will believe he will have so many more tools at his disposal to entice us away from service to Hakodosh Boruch Hu. Once we have disabled his wiles, we can now perform the mitzvoth truly leshem Shamayim, entirely for His service, with no ulterior motives. Undermining the yetzer hara is indeed of great benefit to us.
And yet, the benefits continue to accrue. True, Avraham was greatly blessed with material wealth. Material wealth, however, is meant not to be the ends but rather a means to our goal. The reward of material wealth, of reputation, of family connections can become great tools in furthering one's service to HaShem. As Avraham used his wealth and his influence to increase the knowledge on Earth of HaShem's presence, so too can we learn from our patriarch and use our blessings to expand ourselves in His service.
There is yet another easily overlooked challenge in being promised rewards. How many times have we been promised things that we just know "ain't gonna happen"? Have we been so disillusioned that we come to believe that HaShem's promises too will not come to fruition? HaShem determines our income and material wealth each Rosh HaShanah for the coming year. Yet, we are promised that money we spend on Shabbat and Yom Tov does not enter into this equation. How many of us believe HaShem's promise enough to spend beyond our "budget" on the most beautiful esrog we can find, or welcome the Shabbat with expensive flowers and rich delicacies? Our greatest challenge may indeed be to believe in HaShem's beneficence and to live our lives accordingly.
One greater, immeasurable benefit still awaits exploration, the benefit to our inner, true selves as we obey HaShem's commands. We know each action we do has a ripple effect on the world around us. But there is also an intrinsic benefit to our very souls for each mitzvah that we perform. Each time we do HaShem's bidding, we are not only improving our external world but also improving the personal, intrinsic, internal world of our soul. In this respect, we are doing chesed with Hokodosh Boruch Hu.
This concept requires some clarification. Chesed is performed by providing someone with something he cannot achieve on his own, whether it be food for his family or the ultimate chesed of a Jewish burial. It seems sacrilegious to say that there is something HaShem cannot achieve on His own. Yet, that is precisely the way He created the world. He created Man neither as a robot nor as an angel, but with the free will to perfect himself and his soul. This is the only gift we can give to He Who has everything - our purified, perfected soul. As our Father, He wants us to experience this great joy, but as even any human father knows, the child must learn to create that inner world of peace, serenity and wholeness within himself.
Rabbi Friefeld, of blessed memory, interprets the verse in Psalms: Ashrei yoshvei veisecha... - "The praises of those who dwell in Your house" - od yehallelucha selah - "more will they praise You forever." The praises of Hakodosh Boruch Hu, Rabbi Friefeld elucidates, emanate from the expansion of one's spiritual essence and core. The praises become greater as one overcomes the challenges of the mundane world and learns to use his abilities to improve his spiritual essence and expand his soul beyond what physical limitations would imply. By making our spiritual essence od, "more", we are singing His praises. 
We must desire not only to give tzedakah and do chesed, but to become baalei tzedakah and baalei chesed.
This goal, however, is not something we can achieve on our own. Just as a child calls on the strength and lessons of his parents to help him overcome obstacles and challenges, so too must we recognize that our strength to meet the yetzer hora head on and defeat him comes from Hakodosh Boruch Hu - ashrei adam oz lo boch - we must ask for His strength to be within us and guide us.
Our challenge is to recognize that in order to create new and stronger ties to our Maker, we must get out of the ruts we have fallen into, break old habits, so that what we do, even prayer and mitzvot, does not remain just rote, physical action, but becomes internalized to change our essence and perfect our souls. We must desire not only to give tzedakah and do chesed, but to become baalei tzedakah and baalei chesed. After all, we are not human doings, but human beings.
As our ancestor Avraham did, we must leave the constrictions and ruts created by our physicality (artzecha - the earth of our body), our natural instincts (moladitcha - your birthplace, genetic makeup), and the negative influences of our environment (beis ovicha - your father's house), and search for our inner essence along the path HaShem will show us.