Michael speaks once in canonical scripture, three Greek words in Jude 9: The Lord rebuke you, aimed at the devil during a dispute over Moses' corpse. Daniel presents him as one of the chief princes and the great prince guarding Israel at the end of days. Revelation 12 gives him the war in heaven, hurling the dragon down. The name Mikha'el is a rhetorical question, Who is like God?, and an Akkadian parallel, Mannu-ki-ili, shows the formula predates Israel.
Folk and liturgical tradition kept promoting him: psychopomp who escorts the dead, holder of the scales at judgment, patron of soldiers, police, and the dying, the angel whose chaplet Pius IX approved with invocations for all nine choirs. Catholic devotion made him a saint, a title scripture never gives any angel. Each promotion filled a silence the canonical texts left wide open.
The claim: Michael's restraint in Jude 9, refusing to pronounce judgment even on Satan, encodes something older, that the adversary was originally a legitimate officer of the court, a prosecutor, and Michael's The Lord rebuke you preserves etiquette between colleagues before the theology of absolute evil erased it. Verdict: it matches the older satan-as-accuser texts, Job 1, Zechariah 3, where satan is staff, not enemy. Reading Jude as a fossil of that court is defensible; treating it as proof of a cover story is the interesting stretch.
Who is like God? was a question. Who was it asked at?