Maybe this same idea is what the Rambam (Megillah 2:18) brings based on the Yerushalmi:
After the final redemption we will no longer need all the kisvei kodesh we have now. Once we have a close relationship with G-d, we will no longer books and books to communicate (similar to the gemara Nedarim 22 that had we not sinned with the eigel, Chumash and Sefer Yehoshua would be the only seforim we have).
It’s interesting that Megillas Esther will still be with us. Of all the seforim in Tanach, Megillah stands out for it’s not once mentioning G-d’s name. There is also no overt miracle mentioned in the Megillah; there is nothing in the story that stands out and announces itself as G-d’s handiwork. I think this also fits with the same yesod of the Kotzker. When you are so close to someone, less needs to be said. G-d doesn’t need to put his name in the Megillah; G-d doesn’t need to jump out of the story and announce himself to us. We know he is there anyway.
The Ra’avad disagrees with the Rambam and writes that every sefer has a limud, a lesson, to teach us, and therefore they will all always be with us. I never fully grasped the focal point of the machlokes here. The Rambam cannot mean that the limudim of Tanach will disappear – Torah is eternal. What he must mean is that these teachings will be understood from Chumash alone or they will be incorporated in torah sheba’al peh. It’s the din sefer that will be bateil. What is the Ra’avad argument? What does the eternal message of the limud have to do with the canonization of a book as part of kitvei kodesh?
Rav Zolti has a different analysis here, in which he reads the Ra’avad like I just explained the Rambam. There is a discussion in the Kuntres Chanukah u’Purim as well with a few possible hesbeirim.