It struck me that the sages agree that Avraham was tested 10 times, even if they can't agree on what those tests were. However, I think all the sages say that the Akeidah was the 10th and final test.

Why does no-one list the death of Sarah as a test too? Surely the death of his beloved wife at this juncture, before Yitzchak had been married and the continuity of the patriarchal line affirmed, could be regarded as a test. Furthermore, the sages remark that her death was indirectly caused by the knowledge of the Akeidah. When, on completing the test of the Akeidah, Avraham returns to find Sarah had died, surely this could have been regarded as a bitter blow after everything he had been through?

Actually, what the 10 trials were, is a machlokes starting from the Tannaim (Pirkei d'Rebbe Eliezer (starting chapter 26) & Avos d"Rabbe Nosson (chapter 33) down thru certainly the Rishonim (Rambam, Rashi & Rabbeinu Yona,[all on Pirkei Avos 5:3(or 4), depending upon edition] to name a few). The Rambam does NOT list Avraham's being thrown in the furnace in Ur Kasdim, and Rabbeinu Yona considers "Avraham's burial of Sarah" as the 10th.
Probably a lot of the arguments revolve around "what exactly is the purpose of the trials". Look at the Medrashim and their commentaries on Noach (Biraishis Rabba 32:3)the Akeida (Biraishis Rabba 55:2--it is the same Medrash, but different commentaries elaborate in different places)and the Rishonim on the Akeida for various ideas. Also the different Baalei Mussar on the Akeida are quite interesting.
If you would like me to go into more detail, please let me know.
Rabbi Flom

Is Avraham's refusal and reasoning of commentaries in declining to accept any spoils from the war between the 4 kings and the 5 kings an indication of why Avraham would not want to purchase anything at a discount such that anyone could say they had given Avraham any significant kindness, but rather Avraham wants to attribute all he was given to Hashem only?