I for one fail to see the interest of limiting the survey of a noun like "archangel" or a name like "Michael" to an anachronistic (16th-century AD!) Protestant canon, when a broader corpus of contemporaneous Jewish literature is available. Should we deal in the same way with all Greek words which appear only once or twice in the NT and are not sufficiently determined by their "canonical" context, disregarding contemporaneous usage in other Greek works because it is "non-canonical," there would be many more artificial and unnecessary semantic "enigmas". Sounds like a very silly game to me.
That being said, the basic notion of "archangels" which clearly appears from a survey a non-canonical Jewish literature (e.g. 1 Enoch), i.e. an inner circle of (7 or 4) highest ranking angels, including Michael (and Gabriel, Raphael, etc.), does seem to be echoed in "canonical" literature. E.g. the 6 + 1 envoys in Ezekiel 9:2ff, Michael being one of the arkhontes in Daniel or "the seven angels who stand before God" and "offer the prayers of the saints" in Revelation 8:2ff -- notice the similarity in number, position and function in (deuterocanonical!) Tobit 12:15: "I am Raphael, one of the seven holy angels who bear the prayers of the holy ones and enter before the glory of the Holy one."
However, it must be noted that Philo of Alexandria (who shows little interest for the "apocalyptic" tradition and literature to which "the archangel Michael" definitely belongs) does use the word arkhaggelos ("archangel") as one of the titles for the one logos. Of the Confusion of Tongues, 146: "And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel." Who is the Heir of Divine Things, 205: "And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race." Considering the influence of Philonic categories in general on early Christian theologies, it certainly leaves room for an (arch-)angelic Christology (which seems to be echoed in early church Fathers like Justin Martyr for instance), even though it is not directly attested in the NT.
An interesting article by Hurtado on the (arch-)angelic background of NT Christology: http://www.era.lib.ed.ac.uk/bitstream/1842/2661/1/HurtadoMonotheism%5B1%5D+DSS+Handbook.doc