The word angel is used different ways.
In reference to the celestial beings
In reference to the divine
an arch-angel is a leader (commander) of angels
Jesus is NOT a created being .... period!
The word angel is most often translated as messenger. Did Jesus have messages? He most certainly did!
In reference to the divine .... go read Exodus 3
Exodus 3
1Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God.
2There the angel of the LORD appeared to him in a blazing fire from within a bush. Moses saw the bush ablaze with fire, but it was not consumed.
3So Moses thought, “I must go over and see this marvelous sight. Why is the bush not burning up?”
4When the LORD saw that he had gone over to look,
God called out to him from within the bush, “Moses, Moses!”
This angel of the Lord was Jesus.
The Son of God in the Old Testament
In the Old Testament there is record of a divine Being who is called the "angel of the Lord" (Ex. 3:2), the "angel of God" (Ex. 14:19), and the "angel of his presence" (Isa. 63:9), "messenger of the covenant" (Mal. 3:1); also "an Angel" (Ex. 23:20), "mine Angel" (verse 23), and "his angel" (Dan. 3:28). Let us note certain of these references:
The "Angel of the Lord."—(
a) As manifested to Gideon (Judges 6:11-22). The "angel of the Lord" (verse 11) is equated with "the Lord" (verse 14); and "Gideon built an altar there unto the Lord" (verse 24). (
b) As manifested to Manoah (Judges 13:3-21). Manoah's wife refers to the "angel of the Lord" (verse 3) that she had seen as "a man of God" (verse 6), and Manoah said they had "seen God" (verse 22). (c) As manifested to Joshua (Zech. 3:1-6). "The angel of the Lord" causes iniquity to pass away, and gives change of raiment, or righteousness (verse 4). This is the prerogative of Deity.
"The "Angel " Who Appeared to Jacob.—This Angel (Hosea 12:4) appeared to Jacob in the form of a man (Gen. 32:24). The Angel (man) blessed Jacob (verse 29), and Jacob said, "I have seen God face to face" (verse 30). Worship of angels is not permitted (Col. 2:18; Rev. 19:10; 22:8, 9). This is an important difference between Christ and celestial angels.
The "Angel of His Presence."—This Angel "saved," "redeemed" (Isa. 63:9), hence is equated with Deity (Isa. 43:11; 44:6).
"Mine Angel."—This "Angel" (Ex. 23:23) could pardon transgression, and God's "name is in him" (verse 21). As forgiveness of sin is the prerogative of God (Mark 2:7), the confusion seems inevitable that "mine Angel" is a member of the Godhead. With this background, it is not difficult to recognize that there was with God, in ancient days, One who was known in the foregoing instances as "the angel of the Lord," or "mine Angel," and then later as "my Son" (Ps. 2:7). At the same time He was "mine anointed" (Hebrew
Meshiach).
He is also called "a child," "a son" (Isa. 9:6). And this "son" is none other than "The mighty God, The everlasting Father, The Prince of Peace" (verse 6). The
Targum on Isaiah 9:5 (Hebrew versification varies from KJV) reads: "Wonderful counsellor, Mighty God, He who lives for ever, the Anointed one [or, Messiah]."
Arch-angel
"Arch" is from the Greek prefix
archi, but related words such as
arche and
archon should also be considered.
Arche means beginning, and can also involve the ideas of rule and authority. It is rendered in the KJV as "rule" (1 Cor. 15:24); "principality" (Eph. 1:21); and "first principles" (Heb. 5:12).
Archon means "prince," "ruler."
Arche and
archon are used at times in relation to our Lord as in the term "Angel of the Lord."
Arche is used Messianically in Isaiah 9:6 where in the LXX (Bagster's translation) it is rendered "government" in the expression, "whose government [
arche] is upon his [Messiah's] shoulder."
In the New Testament, Jesus our Lord is called "the beginning" [
arche] (Col. 1:18), also the "Alpha and Omega, the beginning [
arche]" (Rev. 21:6; see also Rev. 22:13).
Archon is often rendered "ruler," "prince," et cetera. But once in the New Testament it is used in relation to Jesus "the prince [
archon] of the kings of the earth" (Rev. 1:5).
Archon is used on occasions Messianically, and so refers to Christ our Saviour. He is "a prince [
archon] and commander to the Gentiles" (Isa. 55:4, LXX, Bagster's translation); He is the One that is "to be a ruler [archon] of Israel" (Micah 5:2, LXX, Bagster's translation). Another Greek word with the same prefix
archi is
archegos derived from
archi and
hegeomai or
ago—"to lead," et cetera.
Archegos as found in the LXX is generally rendered by Bagster's translation as "head," "captain," "chief," "ruler," "prince," et cetera. But in the New Testament it is used only with reference to our Lord. He is referred to as captain—"The captain [
archegos] of their salvation" (Heb. 2:10); as author—"The author [
archegos] . . . of our faith" (Heb. 12:2, margin, "beginner"); as Prince—"A Prince [
archegos] and a Saviour" (Acts 5: 31); and "the Prince [
archegos] of life" (Acts 3:15, margin, "author").
The study of the above Greek words shows that at times they have been applied to Christ our Lord; further, that
archegos in its use in the New Testament is in
every instance applied to Jesus.
Meaning of the name Michael ... one who is like God
Satan rebelled, before ever our world was made. Then there was war in heaven (Rev 12:7). Michael and His angels fought against the dragon and his angels. Here is evidently the beginning of the great controversy between the forces of righteousness and of evil. In this passage Michael and Satan are placed in contrast. Who is the Michael of this apocalyptic passage? If Christ is the leader of the angel hosts, then we see here the first battle in the great conflict between Christ and Satan.
We read that it was through "the power of his Christ" that "the accuser of our brethren" was cast down (Rev. 12:10). Victory for the saints is possible only through our risen Lord. It was Christ who triumphed over Satan in the original encounter. And it is through Christ that we overcome in the continuing encounters against the devil and his evil hosts.
Matthew Henry remarked on this passage:
. . . "Michael and his angels" on one side, and "the dragon and his angels" on the other. Christ, the great angel of the covenant, and his faithful followers; and Satan and all his instruments.
There's more ... but will leave here for now
Please devote some serious study to it.
Again ... Jesus is NOT a created being .... and understanding Michael is referring to Jesus in NO WAY lessens nor compromises His position (deity) in any way or manner.
Also ... it should be noted ... the JW view and the SDA view regarding this matter is not the same so those putting forth that are in error in doing so.