The redactional pericope in Matt 7.21-23, in which Jesus the final judge condemns certain false Christians, can and should be viewed as an anti-Pauline text. Those rejected by the Matthean Jesus are none other than Paul and those of his circle. This identification is indicated not only by their description as workers of lawlessness, but also by their defense that they are true Christians because they prophesy, work miracles and perform exorcisms in the name of Jesus. These charismatic activities were clearly associated with Paul and/or his churches.I am not an expert in this field, so it is beyond the scope of my training to evaluate adequately the evidential claims made in this article, but I must say that the thesis strikes me as very interesting. It seems clear to me that the gospels of Mark and Matthew in particular show evidence of that patchwork composition that can be taken as evidence of having been cobbled together from a variety of sources with a variety of ends, audiences, and methods. That the gospel of Matthew in particular should have anti-Pauline elements does not strike me as implausible at all, given the nature of the various factions at work within the Church at that time.
It would be fascinating to know more about the earliest history of the Church but, as is often pointed out, the history of conflict is mostly written by the victors, so it seems unlikely that we will ever find the sort of evidence that would be necessary for a genuine reconstruction of the period in question.