Homer was not a philosopher, but Greek philosophy was born arguing with him. Since the poems were the source from which the Greeks learned what the gods were, the first philosophers who thought about the divine in another way had to confront him.
In the sixth century BC, Xenophanes accused Homer and Hesiod of attributing to the gods everything that among men is shame and reproach: stealing, committing adultery and deceiving one another. A little later, Heraclitus said that Homer deserved to be thrown out of the contests and flogged. At the same time, other readers, such as Theagenes of Rhegium, defended the poems by reading the gods as allegories of the forces of nature and of the virtues.
Plato took the criticism further. In the Republic, he cuts from the poems the gods who lie and change shape, the heroes who weep and the Hades that frightens, and in Book X he banishes the poet from the ideal city, though he confesses the affection he had for him since childhood and quotes him constantly in the dialogues.
Aristotle changed the criterion. In the Poetics, he judges Homer as a poet, and not as a teacher of truth, and calls him divine for having cut out a single action, the wrath of Achilles, instead of trying to tell the whole Trojan War. With him, Homer stops being judged as a code of life and comes to be studied as a work of art, which is how philosophy has read him ever since.
On Clavis: The Iliad, The Odyssey.