"... unlike the writings of the Qumran community, the notion of ‘true Israel’ as associated with a particular group within the people of Israel does not appear in the apocryphal and pseudepigraphal books. Indeed, the Qumran community, which is usually identified with the Essenes, regard themselves as ‘the remnant’ of the ‘holy people’ of Israel, who, out of God’s mercy, was not let go astray from his Covenant (1QM 14). They are the ‘congregation of men of perfect holiness’ who enter a ‘New Covenant’ with God in the land of Damascus’ and, therefore, are the ‘redeemed’ who alone are ‘destined to live for ever’ to inherit the world to come while the rest of the children of Jacob perish (CD 3–15). This covenant is also called the ‘covenant of the everlasting Community’ and there is no remedy for those who do not partake in this new covenant as well as those who backslide from it (1QS 3). In the Gospels, on the other hand, while there is no mention of a remnant of Israel, it is still declared: ‘Although many are called, few are chosen’ (Matt. 20:16). Despite an overall emphasis on a combination of obedience, repentance, and God’s mercy, leading to salvation for all Israel, the idea of a ‘(righteous) remnant’ arises in the apocryphal and pseudepigraphical writings as well (Tobit 13:16; Sirach 47:22; 2 Baruch 40:2; 2 Esdras 13:48–9). There is an apparent acceptance that not all Israel is righteous or repentant, but rather that some among them are wicked and therefore will share the same fate as the gentiles, namely eternal damnation and destruction (1 Enoch 45:6; 81:8; Sirach 5:1–7; 21:10; 41:5–11; 2 Esdras 15:24-26) ..."

Gürkan, Salime Leyla The Jews as a Chosen People: Tradition and Transformation Routledge, 2009