1. Wrong view of there are “no things”?
@ChrisW, “I doubt whether anyone believes "there are no things"”
Remember the 62 kinds of wrong views in Brahmajāla Sutta (DN 1) [https://suttacentral.net/dn1/en/sujato]? With annihilationist and nihilists, or flat-earthers and anti-vaxxers around, yes you can make a bet that there are plenty people who believes in silly things. If there are really “no things”, how can beings cling to the Five Aggregates.
2. Has Nagarjuna misrepresented the Buddha?
In the Mūlamadhyamakakārikā, "[A]ll experienced phenomena are empty
(sunya)… they are devoid of a permanent and eternal substance
(svabhava) [literally "own-being", "self-nature", or "inherent
existence"]” - https://en.wikipedia.org/wiki/Nagarjuna
I’m not sure how accurate is the translation and interpretation. But let’s assume that Nagarjuna clearly did not say that “there are no things" (which is what a nihilist would say, an extreme he warned about), but did think that “all things are empty of inherent existence”. What Nagarjuna got it right was "dependent arising”, “impermanence”, and “emptiness”. What Nagarjuna got it wrong was Buddha wasn’t interested in the view of existence or non-existence, self or no-self, essence or no-essence, etc. Imagine if somebody purchase something, even before opening the box, they would have at least some expectations of how the goods should look like. So similarly, when analysing the dhammas, Nagarjuna was still expecting some kind of self/existence view, whereas the Buddha has already put it aside or done it away completely. If you truly are freed from any kind of views, grasping, and attachment towards the “goods” via the Middle Way, your mind will not be obsessed or even be interested whether if there is something inside (eternalist) or nothing inside (nihilist) the “box.”
3. How is this related to Foam Sutta (SN 22.95)?
The “emptiness” in Foam Sutta (SN 22.95) [https://suttacentral.net/sn22.95/en/sujato] is not addressing the self/existence issue, but about the drawbacks of Five Aggregates. Again imagine if somebody orders something online, and upon delivery of it and before opening the box, they would have some preconceived notion of it. If it turned out as expected or better, then they will be happy and satisfied. But if it turned out not to their liking, worse, or even an empty box, then they will be angry or feel cheated. Similarly, (as how I interpret) the Foam Sutta (SN 22.95) is describing that people tend to assume the Five Aggregates as reliable, consistent, permanent, attractive, and pleasant (which is why they desire, attach, and motivated to pursue it in the first place). But upon closer examination, they will realise that the Five Aggregates is actually full of drawbacks in terms of impermanence and suffering (in fact the more desirable it is, the more painful to lose it). Appearing “empty, void, hollow, and insubstantial” is just like the disappointment of a swindled online shopper didn’t get what they paid for, and the disillusionment of a noble person realising the drawbacks of Five Aggregates. The escape or solution is simply relinquishing any desire for Five Aggregates. Of course, opponents are quick to jump and shoot the Buddha for being a pessimist, but it’s not the case. While this sutta particularly focuses on the drawbacks of Five Aggregates, you can see throughout the Pali Canon, the Buddha does mention the full spectrum of arising, passing away, gratification (opposing nihilist & pessimist), drawback (opposing eternalist & optimist), and escape of Five Aggregates.