After tithing to Shem-Malkizedek, Abram turns to the other king on the race-course — the king of Sodom — and refuses him. (Genesis 14:22) records the oath, and Targum Pseudo-Jonathan sharpens its theology.
The Aramaic renders the oath: I have uplifted my hands in an oath before the Lord God the Most High, who for the just possesseth his possession of the heavens and the earth. The Targumist adds a crucial phrase the plain Hebrew Bible does not have: for the just. The Most High possesses the heavens and the earth on behalf of the righteous.
This is not pantheism. It is covenant. The world, in the Targum's reading, is held by God specifically for those who keep faith with Him. The righteous do not own the world; they inherit its safekeeping. Everything the wicked seize is provisional. Everything the just refuse to take, they have not truly lost.
Abram's gesture is electric. He has just rescued an entire city. The spoils are, by every convention of ancient warfare, his. The king of Sodom offers him the wealth and asks only for the people. Abram refuses. He will not take a thread, not a sandal strap — the verse continues in (Genesis 14:23) — lest thou shouldst say, I have made Abram rich.
The Targumist frames this as spiritual economics. If the Most High holds the world for the just, then the just do not need the king of Sodom's money. To accept a single sandal from wickedness is to imply that wickedness was the source of one's blessing. Abram will not give Sodom that sentence.
The patriarch raises his hand to heaven and refuses the easy inheritance. The covenant begins where the easy money ends.