Christ being (an/the) angel of God doesn't contradict his divinity, as much as his humanity doesn't either. The Messiah is incarnated as a man but he's not an ordinary mortal man. He acted as an angel, emmessary, Malakh-Yahweh but was not actually an angel, he was greater than angels (Hebrews 1). The use of angel means he functions like an angel, a mediator. Compare Galatians 3:19-20, the Law was given through angels.
Below are the relevant study concerning God's or the Messiah's functioning as angel of God to interact with his people.
The quote below is excerpted from our Trinity Study. In it we discuss many of the same passages that Sommer has been presenting in his chronicling of Complex Monotheism within the Hebrew Bible. We include these remarks here alongside Sommer’s presentation in order to demonstrate the exceeding number of biblical passages that depict YHWH existing as more than one person at the same time.
“We saw from Genesis 16, Genesis 22, Exodus 3, Exodus 14, Numbers 22, Judges 6, Judges 13, Zechariah 3, and Zechariah 12 that the figure known as the angel of YHWH is identified as YHWH. We also saw how seeing the angel of YHWH was regarded as seeing YHWH…In addition, from Genesis 21, Genesis 22, Numbers 22, Judges 5, Judges 6, Judges 13, 2 Samuel 24/1 Chronicles 21, 2 Kings 19/2 Chronicles 32/Isaiah 37, Zechariah 1, and Zechariah 3 we saw a distinction made between a figure known as YHWH and the figure known as the angel of YHWH. In some of those passages, YHWH and the angel of YHWH are depicted simultaneously, indicating that God does not simply switch back and forth between different forms. In other passages, YHWH and the angel of YHWH are seen interacting and speaking to and about one another. They express their own conscious distinction from one another.”
A similar phenomenon occurs in the famous J narrative in Genesis 32 in which Jacob wrestles with a being initially described simply as a “man” (32.25). One soon senses that this man is in fact some sort of otherworldly being, because he cannot remain on earth once the sun rises and because his name is a secret. (It is perfectly normal to find a text referring to an angel as an [man] in the Hebrew Bible; see Genesis 18.2, 19.1, Judges 13.16; Zechariah 1.8, 11; Daniel 9.21.) Jacob names the place of this encounter Peniel (“face of God”), saying “I have seen ‘elohim face to face, yet my life was saved” (32.31). The word ‘elohim can refer both to a lower ranking divine being (or angel) and to the God also known as Yhwh, and it is not clear which meaning the text intends here. Hosea 12.4-6, interestingly takes it to mean both as it summarizes this story in poetic parallelism: “In his might he wrestled ‘elohim, He wrestled an angel (mal’akh) and prevailed….It was Yhwh, the God of hosts; Yhwh was His name.” One might initially suggest that in the first of these lines the word ‘elohim means the plural noun “divine beings” and not the singular noun “God,” but the text goes on immediately to identify the ‘elohim: “It was Yhwh…” (12.6). In other words, in Hosea 12 the being who wrestled with Jacob was not a mal’akh who also could be called an ‘elohim; rather, it was the God Yhwh, who can also be termed a mal’akh. The reason for the apparent confusion between God and angel in these verses from Hosea is simply that both passages, Hosea 12 and Genesis 32, reflect a belief that the selves of an angel and the God Yhwh could overlap or that a small-scale manifestation or fragment of Yhwh can be termed a mal’akh. – Benjamin D. Sommer, The Bodies of God and the World of Ancient Israel, p. 41
(For a more in-depth examination of passages from the Hebrew Bible which display Complex Monotheism please see our Trinity Study Biblestudying. net) http://www.biblestudying.net/history-of-judaism5.html
Malachi 3:1 "Behold, I send my messenger, and he will prepare the way before me; and the Lord, whom you seek, will suddenly come to his temple; and the messenger of the covenant, whom you desire, behold, he comes!" says the Lord of hosts.”
Malachi 3:1 states that the temple belongs to the Angel of the covenant, i.e. “the Lord who you are seeking will come to his temple.” This again proves that the Angel is Yahweh. Malachi also calls this Angel “the Lord” which in Hebrew is Ha Adon, and this is never used for anyone other than Yahweh. The fact that Malachi had no problem applying this title to the Angel demonstrates that Malachi believed that this Angel was God. There are even some Jewish sources that link Malachi 3:1 to Exodus 23:20-23:
“BEHOLD, I SEND AN ANGEL. The Holy One, blessed be He, said to Moses: ‘He who guarded the patriarchs will also guard the children’; for so you find in the case of Abraham that when he blessed his son Isaac, he said: The L-rd, the G-d of heaven … He will send His angel before thee (Gen. xxiv, 7). And what did Jacob say to his children? ‘The angel who hath redeemed me from all evil, etc. (ibid. xlviii, 16). He hath redeemed me from the hand of Esau, from Laban, and he it was who fed and sustained me during the years of famine’ (referring all this to an angel – one sent by G-d for that particular purpose). G-d said to Moses: ‘Now also, He who guarded the fathers will protect the children,’ as it says, BEHOLD, I SEND AN ANGEL. Wherever the angel appeared, the Shechinah appeared, as it says, And the angel of the L-rd appeared unto him in a flame of fire. (Ex. iii, 2), and immediately after, it says, G-d called unto him (ibid., 4). Moreover, salvation cometh to Israel wherever they cry unto Him (whenever Israel cries unto G-d and the angel appears, he is a herald of salvation); at the thorn-bush – Behold, the cry of the children of Israel is come unto Me (ibid. 9); in the case of Gideon – And the angel of the L-rd came … and the angel of the L-rd appeared … and the L-rd … said: Go in this thy might, and save Israel (Judg. vi, 11-14). In the millennium, likewise, when he (the angel; he will be the herald announcing the coming of the L-rd and of true salvation) will reveal himself, salvation will come to Israel, as it says, Behold, I send My messenger, and he shall clear the way before Me (Mal. iii, i).” (Rabbi Dr. S.M. Lehrman, Midrash Rabbah: Volume III: Exodus [London: The Soncino Press, 1983], pp. 412-13)
Jewish Tradition viewed Malachi 3:1 as a prophecy of the Messiah:
The Lord is the King Messiah; He is also the Angel of the Covenant. Rabbi David Kimchi
The Lord is both the Divine Majesty, and the Angel of the Covenant, for the sentence is doubled. Aben Ezra
The Lord may be explained of the King Messiah. Mashmiah Jeshua, fol.76
For those who cannot look upon the Son Himself, behold Him in His reflected light, even thus do they regard THE IMAGE OF GOD, WHO IS HIS ANGEL, THE WORD [Logos], as God Himself. (De Plant Noe) Philo Judaeus
Maimonides (writes to R. Jacob Alfajumi): First shall He (the Messiah) appear in the land of Israel, for in the land of Israel shall be the beginning of His revelation, because it says: “And suddenly cometh to his temple the Lord, whom ye seek; even the Angel of the covenant, whom ye delight in; behold, he cometh, saith the Lord of hosts”. (Malachi 3:1)
Messiah in the Jewish Scripture:
KIMCHI, or Radak (Rabbi David Kimchi), lived in France 1160-1235. The Jews applied to him, by a play on words, a Talmudic saying (Aboth III,17): “No Kimchi, no understanding of the Scriptures
ABEN EZRA, Abraham ben Meier (called Rabe Rabbi Abraham ben Ezra), born 1093 in Spain, died 1167 in Rome. He was one of the greatest Jewish Bible commentators