Since “Michael” means “one who is like God,” who else but Jesus can fit this description? Are you in error in stating that Michael is an archangel, when there is no biblical basis for this idea?
According to the book of Jude, Michael is an archangel (Jude 9). Jude tells us that even a strong angel like Michael refuses to pronounce judgment upon the devil, but the “Lord” (Christ, not Michael) will come “to judge everyone, and to convict all the ungodly acts they have done in the ungodly way…” (verses 14,15). Michael the archangel and Jesus the Messiah are clearly contrasted in this passage. Of course, this proves nothing if you reject the book of Jude.
You asked, “Since ‘Michael’ means ‘one who is like God,’ who else but Jesus Christ can fit this description?” Check Numbers 13:13; 1 Chronicles 5:13,14; 6:40; 7:3; 8:16; 12:20; 27:18; 2 Chronicles 21:2; and Ezra 8:8, and ask the same of the “Michael” named in each of these verses. There is one angel and several humans named Michael. The name means “Who is like God?”
In Daniel 10, Michael comes to the aid of the good angel (possibly Gabriel) to fight with the prince of the kingdom of Persia. Michael is “one of the chief princes,” or guardian angels. There are good and evil “princes” (angelic principalities) at work behind the scenes in the affairs of this world. Michael is Israel’s “prince,” or special guardian. As “one of the chief princes,” he is in the same class as the other ruling angels. His battle against supernatural evil is described here, in Jude 9, and in Revelation 12. Jesus Christ is not one of several ruling angels; He is “king of kings and lord of lords” (Revelation 19:16). He is the One of whom it is said, “Let all the angels of God worship Him” (Hebrews 1:6). The angels—and this surely includes the ruling “princes” of Daniel 10–12—are “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14). They are contrasted with the Son (read Hebrews 1:5–14).
In Revelation 12, the “male child” who is “caught up to God” is Christ. Then, a couple of verses later, Michael and his angels are seen fighting with the dragon and his angels. The text tells us that Michael, not the male child, fought with the dragon. This leaves the clear impression that the “male child” and Michael are two different persons. One cannot use the argument that the name Michael is used because it would seem too unnatural to have a “child” waging war against the dragon, for elsewhere in Revelation the “Lamb” wages war and expresses His wrath. A war-waging, wrathful “lamb” seems every bit as unnatural.
The evidence tips the scales in favor of the view that Michael is not Christ, but is one of the ruling angels who, with other supernatural “princes,” battles the forces of supernatural evil that are at work behind the scenes in this world.