Critical eco-theologians, such as Catherine Keller, do not consider Karl Barth's theology of creation helpful in addressing the contemporary ecological crisis: the divine presence in history remains limited to human beings within the covenant, while the rest of creation merely serves as the 'external ground' of the covenant. However, there is more to be said about Barth's theology in light of the contemporary ecological crisis. In this paper, I explore a way to reinterpret Barth's theology that could lead to a more fruitful perspective in the contemporary eco-theological debate. I will first elaborate on why eco-theologians often consider Barth's theology of creation unhelpful. Next, I will examine what may seem like a surprising locus in Barth's theology in this regard, viz. his eschatology. I argue that Barth's (unfinished) eschatology is closely linked to his theology of creation: the eschaton does not introduce anything fundamentally new but rather serves as a recapitulation of earthly life. As Barth states, it is 'not a flight in the beyond.' By recontextualizing Barth's eschatology within its historical framework - particularly his engagement with Kant, Nietzsche, and Marx - I demonstrate that it evokes a renewed ethical imperative for creation care today. This shows that (despite his reluctance to assume an enduring presence of God in the world) Barth's theology remains valuable for our contemporary eco-sensitive times.