There is an atheistic trope that attempts that show why God either does not exist or does not interfere with our lives: We are insignificant beings whereas God, being a supreme being, has better things to do than watch over us at all times.
Now against this trope it would suffice to say that “ For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16); but, either in their ignorance or refusal to understand, they continue in their disbelief by way of this reasoning.
As such, we will lay out a metaphysical and historical aspects to show that God is, indeed, interested with “insignificant beings.”
Now the first charge is that God, in a phrase, does not waste his time over insignificant beings. The most insignificant being would be something such as atoms, since not only do they possess no intellect nor free will and likewise comprise all of matter (such that they are literally almost overlooked and there would be too many to keep account of individually).
Against this reasoning, we posit that God is present to all beings intimately in a metaphysical manner, whether our own perception of them as being significant or not is true, even the atom, and therefore also the human person:
As Aquinas argues, an agent is joined in someway to that which it acts upon. This is shown via locality, such as a pole striking a ball, or even remotely, such as a person controlling an RC car. Now since the essence of God is Existence Per Se, all created beings are His effects; much in the same way that fire (which is hot) heats a pan, thereby making the pan hot. Now since created beings cannot give what they do not have, such as existence, they cannot give unto themselves a perpetual, or even a persevering, existence. Therefore as God not only motions things to be, but He also preserves their very being. Therefore, so long as a being exists, God must be joined to it in regards to its capacity. Now since existence is the most intimate part of a being and likewise its foundation, God is present to all created beings intimately and as their foundation. The corollary may be made that, if God did not desire for things to be, He would withdraw Himself from them. However, He created all things that they might be (Wisdom 1:14).
Now that we have shown that it is philosophically possible for God to care for insignificant beings, let us show further that God disregards our own subjective terms of significance, i.e. God shows Himself to the lowly, meek, and humble (and even the sinful who know themselves as such), which is the very definition of the worldly “insignificant.”
Historically, God showed Himself to the Man of Faith, Abraham, who possessed little criteria aside from his faith. Yet it was not to kings, scholars, nor priests, viz. men of important status, that God revealed Himself to, but to a man of simple faith and obedience.
Likewise, even His prophets were men of small stature and less than ideal personality. Moses was not a “public man,” as he attempted to sway God with various excuses as to why he should not be given his role. Jonah, a man of more reprehensible character, was asked by God personally to deliver his news, to which he fled away from his duties, only at the end did he give in to God’s command.
Further, the Son of God was not born to a wealthy mother. He was not born in a temple that worshiped his Father. He was not born as an heir to an earthly kingdom. He was born of a virgin, whom some may even call “simple,” in a manger. She may have been educated in her beliefs, but outside of this we know very little of what she knew; but, like Abraham, she was a woman of faith, and this was all that was needed.
Further, the Son of God was not interested in recruiting men of power, viz. men of significance. He called the names of fisherman, tax collectors, and other lowly men, for Apostles. His interest were not these significant people, but those who were, precisely, insignificant.
From this it is reasonable to conclude that the atheistic trope against God presents no difficult matter to the believing Christian, and that the one who upholds such a position is either ignorant on the discussion of God or, for whatever reason, willfully disbelieves through this position.